October 2

Matthew 1; Luke 2:1-38 (biblegateway.com)

The Promised Savior Arrives

After the announcements of John the Baptist’s and Jesus’ births in Luke 1, and the declaration in John 1 that the eternal Word became flesh, Matthew and Luke now present the miraculous birth of Jesus, showing how God’s promises to Israel and the world are fulfilled in Him.

Matthew 1 traces His genealogy, proving Him to be the promised Son of David and the fulfillment of God’s covenant promises. Luke 2 describes the humble circumstances of His birth in Bethlehem, the angelic announcement to shepherds, and the joyful recognition of Simeon and Anna in the temple. These passages highlight both the majesty and humility of Christ’s coming. He is the eternal King, yet He entered the world in weakness and obscurity to bring salvation to all people.

The Gospel of Matthew - Context

The Gospel of Matthew, the first book of the New Testament, was written to present Jesus as the promised Messiah and King of the Jews. There is no explicit mention of an author in the text of Matthew. However, Christian tradition attributes the Gospel to Matthew, who was also known as Levi, a former tax collector and disciple of Jesus. Most scholars date its writing to around A.D. 60–70, though some suggest slightly later.

Matthew’s Gospel is especially shaped for a Jewish audience. It emphasizes how Jesus fulfills Old Testament prophecy, repeatedly using the formula “This was to fulfill what was spoken by the prophet…” (Matt. 1:22; 2:15; 4:14). Over sixty references to the Hebrew Scriptures appear, highlighting continuity between God’s covenant promises and their fulfillment in Christ. Jesus is presented as the Son of David, Son of Abraham, the true King and rightful heir to God’s promises.

Structurally, the narrative alternates between accounts of His healing and casting out demons, and extended blocks of teaching, including the Sermon on the Mount (chapters 5–7), the Parables of the Kingdom (chapter 13), and the Olivet Discourse (chapters 24–25). The Sermon on the Mount highlights the Beatitudes (5:3–12) and the Lord’s Prayer (6:5–15). Matthew concludes with the Great Commission (28:18-20). A central theme is the ongoing conflict between Jesus and the religious leaders, culminating in His “seven woes” against them (chapter 23). Like all four Gospels, Matthew emphasizes Christ’s three-year ministry, His death, and His resurrection.

Culturally, Matthew was written in a time of tension between early Christians and Jewish leaders. Many Jews were struggling with the destruction of the temple (A.D. 70) and the future of their identity. Matthew emphasizes that true covenant identity is found not in temple rituals or national heritage, but in faith and obedience to Jesus, the Messiah.

Theologically, Matthew underscores the kingdom of heaven as both a present reality and a future hope. Jesus demonstrates His authority through miracles, teaching, and ultimately through His death and resurrection. The book closes with the Great Commission, expanding the mission from Israel to all nations, showing that the Messiah of Israel is also the Savior of the world.

Matthew 1 - The Genealogy and Birth of Jesus Christ

Matthew opens his Gospel by presenting “the book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (v. 1). This introduction immediately ties Jesus to the two most important figures in Israel’s history. By linking Him to Abraham, the father of the covenant people, Matthew shows that Jesus is the fulfillment of God’s promises to bless all nations through Abraham’s offspring (Genesis 12:3). By linking Him to David, Matthew highlights Jesus as the rightful heir to Israel’s throne, the long-awaited Messiah whose kingdom will have no end (2 Samuel 7:12–16).

The genealogy traces the line from Abraham down through the generations. Abraham fathered Isaac, Isaac fathered Jacob, and Jacob fathered Judah and his brothers (v. 2–3). From Judah came Perez, whose line included figures such as Hezron, Ram, and Amminadab. Eventually, the genealogy reaches Salmon, who fathered Boaz by Rahab, and Boaz fathered Obed by Ruth (v. 4–5). The mention of women like Tamar, Rahab, and Ruth is striking, since genealogies in the ancient world often excluded women. Their inclusion highlights God’s grace working through unexpected and sometimes scandalous circumstances, reminding readers that His redemptive plan is not hindered by human weakness or failure.

The line continues with Obed fathering Jesse, and Jesse fathering David the king (v. 6). David fathered Solomon by “the wife of Uriah,” recalling the sin of David’s adultery with Bathsheba and the tragic circumstances that followed. Yet even this dark episode was not outside God’s purposes. From Solomon, the line runs through kings such as Rehoboam, Abijah, Asa, and Jehoshaphat (v. 7–8). It continues through later kings like Uzziah, Jotham, Ahaz, and Hezekiah (v. 9–10), eventually reaching Josiah, who fathered Jechoniah at the time of the deportation to Babylon (v. 11).

After the exile, the genealogy continues listing names through the line of Joseph: Shealtiel, Zerubbabel, Abiud, Eliakim, Azor, Zadok, Achim, and Eliud (v. 12–14). The line progresses through Eleazar, Matthan, and Jacob, who fathered Joseph, the husband of Mary, of whom Jesus was born, who is called Christ (v. 16). Matthew is careful to word this final step differently: Jesus was not physically fathered by Joseph but was born of Mary. In this way, the genealogy affirms both Jesus’ legal claim to David’s line through Joseph and His miraculous origin as the Son of God.

Matthew summarizes the structure: from Abraham to David were fourteen generations, from David to the exile fourteen generations, and from the exile to the Christ fourteen generations (v. 17). This arrangement is not accidental but intentional. By organizing the genealogy in three sets of fourteen, Matthew presents history as unfolding according to God’s sovereign design, all pointing toward Christ as its climax.

The second part of the chapter shifts to the narrative of Jesus’ birth. Matthew explains that the birth of Jesus Christ took place when His mother Mary was betrothed to Joseph, but before they came together, she was found to be with child from the Holy Spirit (v. 18). Joseph, described as a just man, was unwilling to put her to shame and resolved to divorce her quietly (v. 19). In Jewish custom, betrothal was legally binding, so Joseph’s decision reflects both compassion and righteousness.

Yet God intervened. An angel appeared to Joseph in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit” (v. 20). The angel announced that Mary would bear a son, and Joseph was commanded to name Him Jesus, “for he will save his people from their sins” (v. 21). The name Jesus, derived from the Hebrew Yeshua (“Yahweh saves”), captures His mission of redemption.

Matthew then notes that all this took place to fulfill what the Lord had spoken through the prophet: “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (v. 23; Isaiah 7:14). The title Immanuel means “God with us,” underscoring the mystery of the incarnation, as God Himself dwelling among His people in human form.

When Joseph awoke, he obeyed the angel’s command. He took Mary as his wife but knew her not until she had given birth to a son, and he called his name Jesus (v. 24–25). Joseph’s obedience ensured that Jesus was legally recognized as David’s heir while preserving the truth of His divine conception.

The chapter as a whole demonstrates that Jesus is the culmination of Israel’s story. From Abraham to David, through exile and return, God was directing history toward the coming of His Son. The inclusion of outsiders and sinners in the genealogy reveals that God’s grace works through imperfect people. Joseph’s obedience models faithful trust in God’s word, even when circumstances seem impossible. Most importantly, the chapter declares that in Jesus, God has come to be with us, bringing salvation to His people and fulfilling promises long-awaited.

Luke 2:1–38 - The Birth of Jesus and Early Witnesses

Luke begins chapter 2 by setting the story of Jesus’ birth in the context of world history. In those days, Caesar Augustus issued a decree that all the world should be registered, a census taken for taxation and control (v. 1). This reminds readers that God’s plan unfolds even through the actions of earthly rulers. Though Caesar believed he was demonstrating his power, in reality God was orchestrating events to bring Joseph and Mary to Bethlehem, the prophesied birthplace of the Messiah (Micah 5:2). Luke notes that this registration occurred while Quirinius was governor of Syria (v. 2), anchoring the story in real time and space.

Everyone went to his own town to be registered, and so Joseph, who was of the house and lineage of David, traveled from Nazareth in Galilee to Judea, to Bethlehem, the city of David, with Mary, his betrothed, who was expecting a child (v. 3–5). The emphasis on David’s line ties Jesus directly to the covenant promises of an eternal king.

While they were there, the time came for Mary to give birth. She delivered her firstborn son, wrapped Him in swaddling cloths, and laid Him in a manger because there was no place for them in the inn (v. 7). The details highlight both the normal humanity of Jesus’ birth and the extraordinary humility of His entrance into the world. The eternal Word, who was with God and was God (John 1:1), came not with grandeur but in lowliness, identifying with the poor and marginalized from the very beginning.

Nearby, shepherds were keeping watch over their flocks by night when an angel of the Lord appeared, and the glory of the Lord shone around them (v. 8–9). They were filled with great fear, but the angel reassured them with good news: “For unto you is born this day in the city of David a Savior, who is Christ the Lord” (v. 10–11). This announcement contains three powerful titles: Savior, the one who delivers from sin and death; Christ, the anointed Messiah promised in Scripture; and Lord, a divine title declaring His authority.

The angel gave them a sign that they would find the baby wrapped in swaddling cloths and lying in a manger (v. 12). Suddenly, a multitude of heavenly hosts appeared, praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (v. 13–14). The angelic chorus reveals the cosmic significance of Christ’s birth: it brings glory to God above and true peace on earth, not merely political peace but reconciliation with God through His Son.

When the angels departed, the shepherds hurried to Bethlehem and found Mary and Joseph, and the baby lying in the manger, just as they had been told (v. 15–16). They shared the message of what they had seen and heard, and all who heard it marveled (v. 17–18). Mary treasured up these words, pondering them deeply in her heart (v. 19). The shepherds returned glorifying and praising God, their lives transformed by the encounter (v. 20). Complete transformation is the right response to the revelation of Christ: worship, testimony, and obedience.

After eight days, the child was circumcised and named Jesus, in obedience to the angel’s command before His conception (v. 21), identifying Him with God’s covenant people and His mission as Savior. When the time of purification came according to the Law of Moses, Joseph and Mary brought Jesus to Jerusalem to present Him to the Lord (v. 22–23). Every firstborn male was consecrated to the Lord, pointing back to Israel’s redemption from Egypt and forward to Jesus’ role as the ultimate Redeemer. They offered a pair of turtledoves or two young pigeons (v. 24), the sacrifice of the poor, underscoring again the humility of His earthly family.

In Jerusalem was a man named Simeon, righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him (v. 25). It had been revealed to him by the Spirit that he would not die before seeing the Lord’s Christ (v. 26). When Mary and Joseph brought the child, Simeon took Him in his arms and blessed God, declaring, “My eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel” (v. 27–32). His words echo Isaiah’s prophecies and expand the scope of salvation. Jesus came not only for Israel but also for the nations.

Mary and Joseph marveled at what was said about Him (v. 33). Simeon blessed them and warned Mary that this child was appointed for the fall and rising of many in Israel, and for a sign that would be opposed, so that the thoughts of many hearts would be revealed, and a sword would pierce her own soul too (v. 34–35). These sobering words remind us that Jesus’ coming would divide people, revealing true loyalty to God, and that His path to salvation would bring suffering, both for Him and for His mother.

At that moment, Anna, a prophetess, also gave witness. She was very old, a widow who had devoted herself to fasting and prayer in the temple (v. 36–37). When she saw the child, she began giving thanks to God and spoke of Him to all who were waiting for the redemption of Jerusalem (v. 38). Like Simeon, Anna represents the faithful remnant of Israel, showing that those who patiently hope in God are rewarded with the joy of seeing His promises fulfilled.

Luke 2:1–38 is one of the most cherished passages in all of Scripture because it records the birth of Jesus Christ, the Savior of the world, along with the first responses to His arrival. Luke, writing with the precision of a historian, carefully anchors the narrative in its historical context, beginning with the decree of Caesar Augustus that brought Mary and Joseph to Bethlehem. This detail not only highlights God’s sovereign hand in fulfilling prophecy, that the Messiah would be born in David’s city (Micah 5:2), but also reminds us that the events of Christ’s birth unfolded within real time and space, under the watch of earthly rulers.

At the same time, Luke shifts the reader’s focus from the grandeur of Rome to the humble setting of a manger, where the eternal Son of God entered the world in poverty and obscurity. Luke’s account in these verses intertwines humility and glory. By recording the angel’s announcement to the shepherds, the lowest of society, Luke underscores the universal scope of the gospel: this Savior came for all people, beginning with those often overlooked. The shepherds, though ordinary and lowly, became the first evangelists, hurrying to see the child and then spreading the news of what they had been told. Their response of joy and witness reminds us that the gospel is not for the elite but for all who will receive it in faith.

Finally, the faithful testimonies of Simeon and Anna point to the deeper significance of Jesus’ birth. Both recognize Him as the long-awaited Messiah, the Consolation of Israel, and the Light for the nations. Thus, Luke not only situates the birth of Christ in history but also highlights its eternal meaning: God’s promises are fulfilled, His salvation has come, and His glory is revealed for Jew and Gentile alike.

These verses call us to see the glory of God in the humility of Christ’s birth, to receive the good news with the eagerness of the shepherds, and to wait faithfully like Simeon and Anna, who trusted God’s promises until they saw them fulfilled. It reminds us that God works through history, using even emperors and decrees to accomplish His purposes. It confronts us with the truth that salvation is not in power, wealth, or earthly prestige but in the child laid in a manger, Christ the Lord. The challenge to us is this: will we, like the shepherds, go quickly to seek Him? Will we, like Simeon, embrace Him as God’s salvation? Will we, like Anna, give ourselves to prayer and proclaim Him to others? The Savior has come. The question is how we will respond to Him.

Conclusion

Taken together, Matthew 1 and Luke 2 remind us that God is sovereign over history, weaving together promises, prophecies, and even the decrees of emperors to bring forth His plan of salvation. They show us that Jesus is both Son of David and Son of God, the Savior who comes not in earthly splendor but in humility, to identify with the weak and the lowly. They confront us with the call to respond: like Joseph, will we obey God’s word even when it disrupts our plans? Like the shepherds, will we receive the good news with joy and share it with others? Like Simeon and Anna, will we wait in faith, trusting God’s promises until they are fulfilled? The birth of Jesus is not merely a historical event; it is the arrival of God’s salvation, the invitation to step into His light, and the challenge to embrace Him as Lord.