Offspring of the Virgin’s Womb
Matthew 1:18-25
You may recognize that the title for today’s sermon comes from Charles Wesley’s theologically rich Christmas hymn, Hark the Herald Angels Sing. The first stanza of the hymn recalls the angelic messengers and their message on the night of Christ’s birth:
Hark! the herald angels sing,
“Glory to the newborn King:
peace on earth, and mercy mild,
God and sinners reconciled!”[1]
Then the song calls for our response to the angels and their message of Christ’s birth—a response to join them in joyful praise:
Joyful, all ye nations, rise,
Join the triumph of the skies;
With th’angelic host proclaim,
“Christ is born in Bethlehem!”
In the second stanza, Wesley wants us to consider whose birth is being announced and praised. He alludes to Christ’s glorious preexistence, His fulfillment of prophecy, His virgin birth, and His profound incarnation:
Christ, by highest heav’n adored;
Christ, the everlasting Lord!
Late in time behold Him come,
Offspring of the Virgin’s womb:
Veiled in flesh the Godhead see;
Hail th’ incarnate Deity,
Pleased as man with men to dwell,
Jesus, our Emmanuel.
This is the truth that Matthew 1:18-25 makes clear—Christ is the offspring of the Virgin’s womb; He is the incarnate Deity; He is Jesus, our Immanuel.
As we have seen, the Gospel of Matthew was written to Jews and to us to explain the Kingdom of Heaven and to present Christ, the King. Matthew began his Gospel by demonstrating the royal human heritage of Jesus Christ in His genealogy (Matt. 1:1-17). As the “Son of David, the Son of Abraham” (Matt. 1:1), Jesus Christ is the fulfillment of the covenant promises that God made to Abraham and David. Jesus has the legal and royal qualifications as the King of the Jews.
Matthew now presents the divine origin of Jesus Christ in His virgin birth. Matthew 1:18 begins, “Now the birth of Jesus Christ was as follows.” The word “birth” in that verse is “genesis,” meaning origin or source. It is the same word that is translated “genealogy” in Matthew 1:1. In other words, Matthew is now giving us the genealogy of Jesus from the divine side.[2]
Matthew and Luke both tell the story of the virgin birth of Jesus. If you compare the accounts, you will notice that Luke focuses attention on Mary, while Matthew places the spotlight on Joseph. Because of this, when we studied this passage a few months ago in our exposition of Matthew, we outlined it from Joseph’s perspective: 1) Joseph’s Dilemma (Matt. 1:18-19); 2) Joseph’s Dream (Matt. 1:20-23); 3) Joseph’s Decision (Matt. 1:24-25).[3]
But today, being Christmas day, as we think especially on the meaning of the virgin birth of Jesus, I want to focus on what this text reveals about Jesus Christ Himself. Matthew presents the narrative of Jesus’ virgin birth revealing Him to be both human and divine, the Savior of sinners, and God with us.[4]
The virgin birth shows us that:
1. Jesus is human and divine (Matt. 1:18-20).
Matthew 1:18 describes how Jesus Christ was born: “Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.” Matthew assumes that his readers know something about the Jewish betrothal system. In that culture, parents usually arranged marriages and secured them with a formal contract. The betrothal was so binding that it could not be broken except by divorce. The couple would be referred to as husband and wife, although they did not usually live together or consummate the marriage until a waiting period that could last a year. One of the purposes of this waiting period was to demonstrate the purity of the bride-to-be.
In Matthew’s account, Joseph and Mary are betrothed in this way. But during this waiting period, Mary is discovered to be pregnant. Matthew clearly states as a fact the virgin conception of Jesus, “she was found with child of the Holy Spirit” (Matt. 1:18). The Gospel of Luke reveals that Mary already knew the child was “of the Holy Spirit” because the angel Gabriel had come to Nazareth to announce to her, “you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David.” (Luke 1:31-32). When Mary questioned the angel saying, “How can this be, since I do not know a man?” (Luke 1:34), the angel had told her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (Luke 1:35).
Yet, Joseph doesn’t appear to know any of this. So, when Joseph discovered that “she was found with child,” Matthew 1:19 tells us, “Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.” Legally, Joseph could have publicly accused Mary of infidelity and pressed for her execution according to the Old Testament law (Deut. 22:23-24). But Matthew tells us that Joseph was a “just” or “righteous” man who did not want publicly disgrace Mary. So, instead, he had in mind to divorce her quietly. Joseph’s discovery of Mary’s pregnancy, his moral dilemma about what to do with her, and his decision to show mercy, all indicate that he was a compassionate husband to Mary even though he was not the father of her child.
At this point, God intervenes. Matthew 1:20 says, “20 But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.’” We often describe the virgin birth of Jesus as miraculous, and surely it was a marvelous act of God. But His birth is not the real miracle of the story of Christmas. The Bible records that Jesus was born in very much the same way as any of us were born. The true, supernatural miracle occurred nine months before the birth. The real miracle was the virgin conception. The Holy Spirit acted in the womb of Mary in such a way as to bring about a supernatural conception.
Why is the virgin conception and birth important? Because it is the means that God used to ensure both the full humanity and full deity of Jesus Christ. The Scriptures repeatedly affirm the full deity of the Lord Jesus Christ. John writes in his Gospel, “1 In the beginning was the Word, and the Word was with God, and the Word was God. … 14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:1,14). The writer of Hebrews describes Jesus as “… being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high,” (Heb. 1:3). He then applies Psalm 45 to Jesus, “But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom,” (Heb. 1:8). Jesus Himself told the Jews, “Most assuredly, I say to you, before Abraham was, I AM” (John 8:58). When Thomas saw the risen Lord Jesus, he cried out, “My Lord and my God,” (John 20:28). Jesus didn’t correct him for blasphemy, but rather He accepted and commended such worship, (John 20:29). Jesus did what only God can do: opened the eyes of the blind, calmed the storm on the sea, multiplied the loaves and fishes to feed 5000, forgave sin, and rose from the dead.
The virgin birth declares that Jesus is the Son of God. He is full deity. And it also declares His full humanity. He is undiminished deity and perfect humanity united in one person forever. Jesus had to have at least one human parent or He would not have shared our humanity. But through the agency of the Holy Spirit in the virgin birth, Jesus was able to be born as fully human and yet as sinless. Remember how the angel had told Mary that because the Holy Spirit would come upon her and the power of the Most High would overshadow her, “therefore, also, that Holy One who is to be born will be called the Son of God” (Luke 1:35).
The virgin birth is necessary to affirm the sinless humanity of Jesus Christ. And the sinless humanity of Jesus Christ is necessary for Him to be our Savior. Hebrews 2 says, “14 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, 15 and release those who through fear of death were all their lifetime subject to bondage.” (Heb. 2:14-15). Jesus had to be fully human and completely sinless to die on the cross for our redemption.
The virgin birth reveals that Jesus is both human and divine. Secondly, the virgin birth shows that,
2. Jesus is the Savior of sinners (Matt. 1:21).
In Matthew 1:21 the angel said to Joseph, “21 And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.”” “Jesus” is the very same name that Mary was also told by the angel to give to her child months before (Luke 1:31). In the Hebrew language of the Old Testament, it’s the name Yeshua—or as we would say in English, “Joshua”. In the Greek language of the New Testament, it’s the name Iesous—or as we know it in English, “Jesus”. It’s a name that means “Yahweh is salvation” or “the Lord Saves”. It is the name of the promised Messiah—the Savior; “for” as the angel said, “He will save His people from their sins.”
It was always understood from the Old Testament scriptures that Yahweh Himself was Salvation—the only true Savior. Isaiah declares, “2 Behold, God is my salvation, I will trust and not be afraid; ‘For YAH, the LORD, is my strength and song; He also has become my salvation.’ ” (Isa. 12:2). And again, “21 Tell and bring forth your case; Yes, let them take counsel together. Who has declared this from ancient time? Who has told it from that time? Have not I, the LORD? And there is no other God besides Me, A just God and a Savior; There is none besides Me. 22 Look to Me, and be saved, All you ends of the earth! For I am God, and there is no other.” (Isa 45:21-22).
But here is the amazing thing that the angel declared to Joseph: not only would “Yahweh,” the Lord, bring salvation, but this promised son of Mary would Himself save His people from their sins. That’s why He was given that name, “Yahweh Saves.” If Yahweh is the only Savior, and Jesus is the Savior, then Jesus is Yahweh who saves sinners. He is God in human flesh, and the reason He is born is to be the One who saves His people from their sins.
The virgin birth reveals that Jesus is fully God and fully man, the sinless Savior of sinners. Finally, the virgin birth reveals that,
3. Jesus is God-with-us (Matt. 1:22-23).
Matthew draws our attention to an Old Testament prophecy to show us that the virgin birth of Jesus was God’s plan all along.
22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: 23 “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” (Matt. 1:22-23).
Matthew is quoting from Isaiah 7:14, a prophecy that was made more than seven hundred years earlier. The original prophecy was made to King Ahaz of Judah about God’s deliverance. King Ahaz was in a desperate situation. Two northern kingdoms, Israel and Syria, were forming an alliance with the powerful and dreaded nation of Assyria. They were plotting to make war against Jerusalem. The threat of this coming war was causing King Ahaz, and all of Judah, to tremble in fear “as the trees of the woods are moved with the wind” (Isaiah 7:1-2).
That’s when the Lord God steps in to assure His people that He has not abandoned them. He sent the prophet Isaiah to Ahaz to tell him not to be afraid of these two kings. He assures him that their plot against God’s people would not stand. God makes the promise that, within sixty-five years, the hostile northern kingdom would be broken and would cease to exist (Isaiah 7:8).
And to assure Ahaz of the truth of this promise, God—through Isaiah—invited the king to ask for a sign (Isaiah 7:11). Sadly, King Ahaz—in a display of false humility—refused the offer God made (Isaiah 7:12). And so, God Himself established a sign for the king. God says:
Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. Curds and honey He shall eat, that He may know to refuse evil and choose the good. Before the Child shall know to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings (Isaiah 7:14-16).
Think about the mother that this promised one—Immanuel—would be born to. The Hebrew word that Isaiah uses to describe her (almâh) describes a young girl who was about to become married.[5] And as we read on in the Book of Isaiah, we find that Isaiah actually went on to take a young woman—a prophetess—as a wife; and that she, through him, bore a son (Isaiah 8:3). So, God’s promise about this young woman was most likely made while she was still a “virgin”.
And then, think about the child that this young woman would give birth to. In Isaiah 8:3, we find that her son was given a real tongue-twister of a name: “Maher-Shalal-Hash-Baz” which means, “Quick to the plunder, swift to the spoil”. This little boy with a long name—about to be born to one who was a virgin—was a living “sign” given by God to King Ahaz to assure him that the threatening northern enemies would indeed have their position of power taken from them in a very short amount of time. In fact, as the Lord says, they would forsake their lands before the child was old enough to know the difference between right and wrong (Isaiah 7:16).
The title, “Immanuel,” meant that God was with the nation of Judah to deliver them from destruction at the hand of their enemies. But as we read on in Isaiah’s prophecy, we make an even more remarkable discovery. Not only was there an immediate significance to that name; but there was also a future significance—one that extended far beyond the concerns of King Ahaz, and far beyond the little baby that was born to the virgin bride-to-be of Isaiah. The name “Immanuel” is applied through Isaiah to another Child—a promised Ruler of His people. All the land of Judah, for example, is referred to as “Your land, O Immanuel” (Isaiah 8:8); and they were told that the foreign nations that threaten them will not stand, “For God is with us” (Isaiah 8:10). “Here am I,” Isaiah says, “and the children whom the LORD has given me! We are for signs and wonders in Israel from the LORD of hosts, who dwells in Mount Zion” (Isaiah 8:18).
Isaiah then prophesies about the far-reaching significance of “Immanuel” in the ninth chapter of Isaiah. There, we discover the true identity of the future promised Child of the virgin:
For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace.
Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the LORD of hosts will perform this (Isaiah 9:6-7).
Do you see it? The child born in Isaiah’s day was a real child, but he was also a “sign”—a “type”, if you will—of Another Child who was yet to be born. And Matthew, inspired by the Holy Spirit, writes that this prophecy finds fulfillment in the virgin birth of Jesus Christ. He is truly Immanuel, “God with us.” He is the Word become flesh, the Son of God who dwelt among us and we beheld His glory (John 1:14). He is the One who is called “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” Jesus Christ will rule over His people upon the throne of David forever. Revelation 21:3 describes His eternal reign in the new heaven and new earth, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.”
So, Jesus was given two names at His birth: Immanuel and Jesus. And these two names perfectly describe the person and work of Christ. Who is the person of Christ? He is Immanuel, God with us, fully God and fully man. And what is the work of Christ? He is Jesus who will die on the cross to save His people from their sins. In Christ alone we see “God and sinners reconciled.”
Charles Wesley reminds us of the significance of “Jesus, our Immanuel,” in his third stanza,
Hail, the heaven born Prince of Peace!
Hail, the Sun of Righteousness!
Light and life to all He brings,
Risen with healing in His wings.
Mild He lays His glory by,
Born that man no more may die,
Born to raise the sons of earth,
Born to give them second birth.
Have you called Jesus your Savior? Have you ever turned to Him and trusted Him alone to save you from your sins? Have you thanked Him for dying on the cross for you? Have you humbled yourself before the King of Kings? He is the only Savior and He is with us even now by His Holy Spirit. Cry out to Him to save you without delay!
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[1] Charles Wesley, Hark the Herald Angels Sing, Baptist Hymnal, 2008. Copied from https://hymnary.org/hymn/BH2008/192, also below with second and third verses.
[2] John MacArthur, https://www.gty.org/library/sermons-library/2181/the-virgin-birth accessed 05/15/2022
[3] Richard Sipes, The Virgin Birth, https://www.newcovenantgj.org/the-virgin-birth/ , that outline was based on a sermon by Ray Fowler, http://www.rayfowler.org/sermons/matthew/birth-announcement-for-the-ages/ accessed 05/15/2022.
[4] Steven Cole, Who is This Child? (Matthew 1:18-25), https://bible.org/seriespage/christmas-2016-who-child-matthew-118-25 . I adapted Cole’s outline and some of his points in developing this sermon.
[5] Herbert M. Wolf, Interpreting Isaiah (Grand Rapids: Academie Books, 1985), p. 258.
