Matthew Chapter 1 verse 23 Holy Bible

Matthew 1 : 23 Bible Verse Songs

• Emmanuel by Krystaal Music
• God With Us by All Sons and Daughters
• God With Us by Terrian
• God Is With Us by The War Within
• Immanuel by Joshua Aaron
• Gloria by Nashville Life Music
• Emmanuel by Martin Smith
• Emmanuel by Jason Upton
• Emmanuel You're One Of Us by Rend Collective + Ellie Holcomb
• The King Has Come by Passion + Kristian Stanfill
• Hark The Herald Angels Sing by Phil Wickham
• Heaven Has Come To Us by Sovereign Grace Music
• Emmanuel God With Us by Chris Tomlin
• God is With Us by Casting Crowns

Pulpit Commentary

Pulpit CommentaryVerse 23. - Behold, a virgin ( the virgin, Revised Version) shall be with child, and shall bring forth a son. The difficulty of this quotation from Isaiah 7:14 is well known. (1) If the word translated "virgin" ('almah) properly means this, and (2) if it be also implied in the promise that the virginity was to be maintained until the birth of the son, then (3) . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(23) Behold, a virgin shall be with child.--It is not so easy for us, as it seemed to St. Matthew, to trace in Isaiah's words the meaning which he assigns to them. As we find them in a literal translation from the Hebrew, the words of Isaiah 7:14 run thus:--"Behold, the maiden conceives and bears a son, and calls his name Immanuel." If we read these words in connection with the facts recorded in that chapter--the alliance of the kings of Syria and Israel against Judah, Isaiah's promise of deliverance, and his offer of a sign in attestation of his promise, the hypocritical refusal of that offer by Ahaz, who preferred resting on his plan of an alliance with Assyria--their natural meaning seems to be this:--The prophet either points to some maiden of marriageable years, or speaks as if he saw one in his vision of the future, and says that the sign shall be that she shall conceive and bear a son (the fulfilment of this prediction constituting the sign, without assuming a supernatural conception), and that she should give to that son a name which would embody the true hope of Israel--"God is with us." The early years of that child should be nourished, not on the ordinary food of a civilised and settled population, but on the clotted milk and wild honey, which were (as we see in the case of the Baptist) the food of the dwellers in the wilderness, and which appear in Matthew 1:21-22, as part of the picture of the desolation to which the country would be reduced by the Assyrian invasion. But in spite of that misery, even before the child should attain to the age at which he could refuse the evil and choose the good, the land of those whom Ahaz and his people were then dreading should be "forsaken of both her kings." So understood, all is natural and coherent. It must be added, however, that this child was associated by Isaiah with no common hopes. The land of Israel was to be his land (8:8). It is hardly possible not to connect his name with "the Mighty God, the Everlasting Father "of Isaiah 9:6; with the Rod and Branch of the Stem of Jesse that was to grow up and present the picture of an ideal king (Isaiah 11:1-9). All that we speak of as the Messianic hopes of the prophet clustered round the child Immanuel. Those hopes were, as we know, not fulfilled as he had expected. They remained for a later generation to feed on with yearning desire. But, so far as we know, they did not suggest to any Jewish interpreter the thought of a birth altogether supernatural. That thought did not enter into the popular expectations of the Messiah. It was indeed foreign to the prevailing feeling of the Jews as to the holiness of marriage and all that it involved, and would have commended itself to none but a small section of the more austere Essenes. St. Matthew, however, having to record the facts of our Lord's birth, and reading Isaiah with a mind full of the new truths which rested on the Incarnation, could not fail to be struck with the correspondence between the facts and the words which he here quotes, and which in the Greek translation were even more emphatic than in the Hebrew, and saw in them a prophecy that had at last been fulfilled. He does not say whether he looked on it as a conscious or unconscious prophecy. He was sure that the coincidence was not casual.The view thus given deals, it is believed fairly, with both parts of the problem. If to some extent it modifies what till lately was the current view as to the meaning of Isaiah's prediction, it meets by anticipation the objection that the narrative was a mythical outgrowth of the prophecy as popularly received. It would be truer to say that it was the facts narrated that first gave occasion to this interpretation of the prophecy. St. Luke, who narrates the facts with far greater fulness than St. Matthew, does so without any reference to the words of the prophet.Emmanuel.--As spoken by Isaiah, the name, like that of The Lord our Righteousness, applied by Jeremiah not only to the future Christ (Jeremiah 23:6), but to Jerusalem (Jeremiah 33:16), did not necessarily mean more than that "God was with His people," protecting, guiding, ruling them. The Church of Christ has, however, rightly followed the Evangelist in seeing in it the witness to a Presence more direct, personal, immediate than any that had been known before. It was more than a watchword and a hope--more than a "nomen et omen"--and had become a divine reality. . . .