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So Matthew chapter 1. So obviously we're starting off a new book tonight and getting into a gospel. So there's some important things that I want to get into in this chapter. And there's so much stuff I can preach on. I'm not going to be able to hit everything tonight, obviously, as far as just everything that's in this chapter. But we start off the book here. So this starts off the New Testament. So I believe, you know, you got to look at this as far as this is crucial. I believe this is the order it should be in as far as here's how we start off the New Testament is this genealogy is very important. Okay. But notice how it starts off the very first verse of the New Testament is the book of the generation of Jesus Christ, the son of David, the son of Abraham. Now I've done a whole sermon dealing with the seed and, you know, dealing with the fact that he was of the seed of David, which obviously was the seed of Abraham, and how now to Abraham and to see where the promise is made. I'll get to that a little bit. But I'm not going to preach a whole bunch about that tonight. But I want to first talk about generation, what that even means, because we're going to get into another verse where it talks about how many generations that we see here. But a generation, people have a little bit of confusion as far as what a generation means. Okay. And sometimes they'll get false ideas as far as how much time that is when it comes to generation. For example, in Exodus, when they wandered in the wilderness for 40 years until that generation died, that doesn't mean that a generation is 40 years. It just means that that's the group of people that were in that generation from 20 years old and upward that were able to go forth to war, that it took 40 years for all those people to die. Does that make sense? So that means that if they were 20 years old and ready to go for the war, that means they died at 60. And anybody older than that died, obviously, before that. So sometimes there's false ideas with generation. But I'm just going to give you a definition just from straight from the dictionary. It says, there's a couple definitions, obviously, but the entire body of individuals born and living at about the same time, so you kind of have like the post-war generation, or you have Generation X, or I guess technically I'm in the millennial generation. Somehow I got in there on the tail end. It depends where you read, though, because I was born in 85, so they're like, well, it's like from 83 to, you know, whatever time or whatever. So anyways, but all it says, like, you kind of think of that, right? They're different generations. Sometimes it's not even like the same amount of time. They just judge generations based off, like, what you had back then, you know. And so they'll say millennials, you know, we didn't have, we had internet, but we didn't have, like, what they have now. So it's kind of different like that. But another definition is the term, a term of years, roughly 30, among human beings accepted as the average period between the birth of parents and the birth of their offspring. So this is usually what this is talking about. So what does that mean? It means usually people are having kids around 30 years old, okay? So this can vary, obviously, because some people have kids younger. For me, it actually works out, because I had Clara, we had Clara when I was 30. Yeah, I got married at 29. And so obviously, you know, some people get married at 20. And so that can definitely vary. But on average, that's what we're dealing with here is like 30 years old. And you see that kind of in different places. I mean, you think Isaac, Isaac had Jacob and Esau when he was 60. But he was trying, he got married when he was 40. And obviously, there's different cases in the Bible. But generally speaking, they say about 30 years, okay, that you have the generation now, the reason I even bring this up is I'm going to, I'm going to talk about something when we deal with this genealogy of Jesus. And notice in verse 17. So I'm not going to go through this and talk about Rehoboam, and you know, Isaacias and all, you know, obviously, when you go back, you can see this whole list of the kings. So once you get past Solomon, you know, Rehoboam was his son. And then it goes on after that, as far as the line of the kings. And then some of that stuff, we don't really know, no mention, you know, you think it's the Alethiel, Shealtiel and Zerubbabel, you know, those are two people that are mentioned. But those are the like glass mention of people in the Bible when the Old Testament stopped. So a lot of these names were kind of between Malachi and when Jesus came on the scene. But notice in verse 17, because it's interesting, it says this, it says, so all the generations from Abraham to David are 14 generations, and from David until the carrying away into Babylon are 14 generations. And from the carrying away into Babylon unto Christ are 14 generations. And so, as you know, it goes from Abraham down to David, then it'll go from David to where Jeconias and his brethren carried away to Babylon. And then from that point to where Jesus comes in, there's 14 generations. It just kind of puts it in these segments. What's interesting about this, though, I mean, obviously, like we were saying, you know, why does it go back to Abraham? When you see the genealogy in Luke, it goes all the way back to Adam. The reason why I believe it's starting off here is because it's showing that Jesus is that seed. Okay, so go to Galatians with me real quick. And then I'm going to get back to this genealogy a little bit. But that seed, which was supposed to come from Abraham, and we see this talked about with Abraham, particularly in the New Testament, and David in the New Testament. So when you start off, the very first verse is the book of the generation of Jesus Christ, the son of David, the son of Abraham. That's the important part that you're really supposed to see in this genealogy. And then it's filling in all the rest. It's kind of proving that how he came from that line. But in Galatians chapter 3 and verse 16, it says, Now to Abraham and his seed were the promises made. He saith not into seeds as of many, but as of one, into thy seed, which is Christ. So when he made that promise, and I'm not going to preach all that if we just got out of Genesis, as far as to thy seed, every time that promise was made to Abraham to thy seed, or even to Isaac to thy seed, that seed was talking about Christ. And to prove that, verse 19 is very clear on this, that that seed hadn't come yet, even after the law. And so in verse 19, it says, Wherefore then serveth at the law, it was added because of transgressions, till the seed should come to whom the promise was made. And it was ordained by the angels in the hand of a mediator. So that shows you that the seed hadn't even come even 430 years after he confirmed it unto Jacob. And you know, they were in, you know, they were in Egypt, but even after law, it even says that the law was added. Why? Because the transgressions till the seed should come. And so that seed hadn't even come even after Moses got the law coming out of Mount Sinai. And so that seed obviously is Christ in this genealogy is really showing that. Now, obviously, this is a kingly line going down to Joseph. And so it's not where he gets his humanity. But we'll see with I mean, I'm not gonna show you that tonight. But in Luke chapter three in your in your own study, you can see where that goes all the way back to David, and to Abraham and all the way back to Adam, with Mary's genealogy, where he was born of a woman and of the seed of the woman. And so he had that that the line going back as well there. Now, why this is interesting, why I bring up this generation stuff is because there's actually a few people missing in this genealogy that I can know of for sure. Okay, because when you go from Abraham to David, some of that stuff we don't really know for sure. I mean, it's in Chronicles, so you can see that. But when it says begat, you know, so and so begat somebody, it doesn't necessarily mean it's father, son, it could be father, grandson, or father, great grandson. Okay, because begat, you know, like my grandfather, you could say begat me. And so that that's how that works. And even if you went the other way and said, I'm the son of my grandfather's true, I'm his grandson. But sometimes it can skip in the genealogy. And there's actually three that are missing. If you look at that genealogy, and you can look back in the book of Kings and stuff like that, and see this for yourself. But when you look at Joram in verse, let's see here, Joram in verse eight, it says Joram begat Ozias. Now Ozias is Uzziah, or Oziah. Now he's actually a prominent character. He's the one that put forth his hand and, you know, he wanted to do the priest office and it became Leprous. And his name was Azariah, and it was called Uzziah. And that's a big jump, because there's actually three people that came before him that's in between there, because we're missing Ahaziah, Joash. Now Ahaziah, if you remember, he's the one that died. Remember, he reigned for one year. And this is where that controversy is with did he reign at 22 years old or 42 years old, because obviously, there's a gap of 20 years of when no one was probably reigning. And that's another sermon for another day. But then, if you remember, when he dies, Athaliah, the woman comes in and she reigns for a little bit, okay. But Joash is the youngest son that she didn't slay. Remember, they stole him away and everything. And so Joash isn't mentioned and Amaziah, Joash's son, isn't mentioned, okay. You say, why is it missing? How does that work, because generations isn't talking about father, son, father, son, father, son. It's talking about a certain amount of time. And if you know that if someone reigned for one year, that doesn't represent a whole generation, okay. So sometimes it'll be like, oh, they reigned for 50 years, and then they reigned for like 15 years, okay. So what that means is that when we're talking about generations, we're not just talking about when someone stopped reigning and started reigning, okay. So that's why it's missing, because if he did put them in there, it would show more generations than needed to be. So he's kind of showing you 14 generations in all three periods. And actually, if you look up the amount of time that they reigned, and you could do this in your free time, it comes over 400 years, okay. And if you divide 400 years by 42 generations, or I'm sorry, by 14 generations. So if you look from King David down to Jeconias, who went into captivity, if you look at that, that's supposed to be 14 generations. If you look at like, if you add up all the time as far as reigning and all that stuff, and why I say around that is because there's co-regency, and I'm not going to give you an exact number right now. So like sometimes Jehoshaphat, it'll give you a different time, it's co-regency. So I didn't take the time to really just nail this down hard for you. But it's a little over 400, and here's what it comes out to is if you divide that by 14, you get it roughly around 30 years per generation. Which is what we're dealing with, you know, 30 years per generation. Because generation is when someone, you basically, you look at when the time period between when one person gave birth to the other generation, okay. So that's what that's talking about. It's not talking about how long they lived, okay, or how long they reigned. And so, you know, people, all I'm saying, why I'm saying this and why I'm bringing this out is because people are gonna be like, well, you know, that's missing in the generation, that's not right. It's not 14 generations then because there's other people missing in there. Well, ASI only rained for one year, okay. So you can't count that as a whole generation. And so why it skips people in this, it's not wrong either, right. Like I said, because that's their great-great-great grandson or whatever, is because it had to in order to show you these generations, okay. So it's showing you, hey, 14, 14, 14, because the raining didn't correlate with generations. Does that make sense? Okay. So anyway, I know that's deep. That's way too far down. But, you know, when you look at that, I know that when I look at genealogies, I'm always looking back, is that right? You know, is that everybody in there? And especially because these are spelled so much differently, you know, when we, when you're in the New Testament, because ezekiahs, and who knows if that's supposed to be ezekiahs or whatever it is, that's ezekiah. And so when you look at these other ones, some of them are very similar, like Josiah, Josiahs and Jehoshaphat, it's Jehoshaphat. And anyway, so when you're looking at that, sometimes it's harder to know who we're dealing with there. But as we go on in this chapter, when we go down to verse 16, one thing I want you to see right here is that the Bible is very careful not to call Joseph Jesus's father. He's very careful. So notice in verse 16, it says, And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. So it's very careful. Now, this is why this genealogy is clearly Joseph's genealogy, because they begat, right. And remember, I was talking about Luke three, it says that, that Joseph, who is, well, let's just look at that, just so you can see that, you know, because I'm going to misquote it. But the difference between saying begat and saying the son of, okay, because my wife's father, I'm technically his son, now that I'm married, because I'm son in law. Okay, so if you said, Jason, the son of Barry, the son of so and so, it would be correct, because we're married, we're one flesh, I'm technically his son in law, and he's my father in law. Okay. And so, but when you look at the beginning of the genealogy in Luke chapter three, at the end there, and verse 23, it says, And Jesus himself began to be about 30 years of age, being as was supposed, the son of Joseph, which was the son of Heli. So notice how it's going back and going in the son of, the reason it's doing that is because this is actually Mary's genealogy. Okay. Because it doesn't say that Heli begat Joseph, it says he's the son of Heli, because he's married to Mary. So, but anyway, all that to say is that that's how you see those two different genealogies. But also, this book, it starts off with this and starts off with this kingly line. So the book of Matthew, and each gospel kind of has a different point, it's trying to get across. Okay. And you can take a lot of symbolism into this when you deal with the seraphims and how they each have a different head. And one's a lion, one's an ox, one's, good night. Well, one's an eagle. Man, why am I, man, the man, yeah, I'm missing the one that I should know, right? So if you look at that, as far as Matthew being the lion, it's kind of like that kingly line, you know, and lions are usually dealing with kings and Mark is like the ox, because it's all about the works that Jesus did. Luke's about his humanity. And then and then John is more so about him being the son of God. And so you can definitely correlate that. But there's definitely a different focus in Matthew dealing with Jesus being the king. The Lord said unto my Lord, sit down on my right hand till I make that enemy's footstool. That's in Matthew. It's also an axe, but it's in Matthew. And so there's different things like that. And so that kind of helps you understand, hey, what is Matthew focusing on in this gospel? Now, in Matthew, verse 16, verse one, or chapter one, verse 16, it's very careful to say Joseph is the husband of Mary, of whom was born Jesus. So Jesus is the one that gave birth. I'm sorry, Mary is the one that gave birth to Jesus. And Joseph is just the husband of Mary, not the father of Jesus. But also, this chapter is very important, too, because it shows us that Mary was not just a maid, she was a virgin. Okay, it's very clear to show us this. And why I say this is because the Jews are constantly trying to say, hey, no, you know, in Isaiah, you know, it's just saying that she's a young girl. She's a young maid. Now, the Bible is very clear that she's she's a virgin. And they'll take that word virgin and they'll say, well, you know, virgin just means young woman or young maid or whatever. There's no getting around here in Matthew chapter one, because notice in verse 18, verse 18, it says, Now the birth of Jesus Christ was on this wise, when, as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. So it spells it out. There's no confusion. It's not like, oh, you know, in the Greek, you know, virgin really means young maid. No, it's very clear that before they came together, she was with child. So she was a virgin. And obviously, when you go to down the verse 23, it says that dealing with the prophecy of Jesus, or a prophecy of how Jesus was going to be born of the virgin and verse 23 says, 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. Okay, so this comes from Isaiah seven, verse 14. So go to Isaiah because I want to show you this just kind of showing you back here. This obviously this reference here of Matthew 123 and Isaiah 714 is a great way to show you that, that, that at conception, it's a child. Okay, because if you notice in Matthew 123, it says a virgin shall be with child. Notice in Isaiah seven, verse 14, what it says, Isaiah seven, verse 14 says, Therefore, the Lord Himself shall give you a sign, behold, a virgin shall conceive and bear a son and shall call his name, Emmanuel. Okay, so this is a great cross reference to show say, hey, life begins at conception, even though doctors will even tell you this, okay, life begins, because at conception, they have their own blood type. Obviously, they can have the same blood type as you, but they have their own blood, right? And so the life of the flesh is in the blood. That's what the Bible says. But also, you know, doctors will tell you, that's when life begins. And I don't care what Peter Ruckman said, when it comes to the breath of life, and you know, they're not really alive until they take that first breath. That's ridiculous. That's not what the Bible teaches. And the Bible's teaching that life is that that's a child at conception. It's not just a, you know, a fetus, or, you know, you can call it what you want. That's a life. And any any time that that a child dies, you know, as soon as that conception, that child is dying, it was a life and it died. That's why we're against against birth control. All forms, okay. And you say, well, you know, what if the birth control, you know, stop you from conceiving? No, not really. Actually, most birth control doesn't stop the woman from ovulating. It makes a hard, what it would call a harsh environment to where it doesn't implant. That's why a lot of preachers will actually say, instead of saying life begins at conception, they'll say, you know, at implantation. And they'll kind of, they'll draw the line there. Because most birth controls, you're still ovulating. And what's happening is you're having silent abortions. So I'm against birth control across the board. You know, and this isn't a whole sermon on birth control. But that's a big problem to have is that you may not even know it. But you're having silent abortions because of that, because I believe it happens at conception. That's before implantation. Okay. And so as soon as you know, you can get into the fact of the seed and the woman and the seed of the man and all that and the copulation, that all happens before the implantation. Now, obviously, it can happen to where you can see even then it doesn't implant. You know, that's sad. You know, just like any other miscarriage or anything like that, it's sad that that happens. But we take a strong stance on abortion. And that's how far I take it. Conception. And so, and listen, you know, you say, well, I didn't know that. Okay, well, now you know. And if you don't believe, you don't have to take my word for this, you know, you can look at the insert slip of these drugs and know that it does that. And also it messes with the hormones of women too. And if you're wanting to have children and you're holding off by using these drugs, it can make it to where maybe you'll have trouble having children later on. And so a lot of people that get married too, they're like, well, I'm going to wait. Well, how do you know that this isn't the time that you're actually going to be able to have kids? I mean, I always think of Isaac and Rebecca. Now they had to wait 20 years. You know, what if you're like that? What if you're, what if you have to wait 20 years? You better get started, you know. And so obviously my wife and I haven't had any trouble. Thank God and praise the Lord for that. But some people it's not the case. And, you know, and, and obviously we're praying for those in the church, you know, that want to have children and all that stuff. You just have to put it in the Lord's hands with that. But anyway, again, this isn't a whole sermon on birth control, but I want to show you too, you're still in Isaiah, Isaiah seven there. What's interesting is go to Isaiah chapter eight, because that word Immanuel, that name Immanuel is used in chapter eight. And it actually gives us the definition of it in this chapter, in chapter eight, because in Matthew one, it straight up says his name shall be called Immanuel, which being interpreted as God with us. So when you're in Isaiah seven, 14, doesn't say what that means, but in Isaiah eight, we'll see that it's going to define it a little bit more for us here. So verse eight of Isaiah eight, it says, and he shall pass through Judah and shall overflow and go over. He shall reach even to the neck and the strengthening out of his wings shall fill the breadth of thy land, O Immanuel. Associate yourselves, O ye people, and you shall be broken in pieces and give ye or all ye of far countries. Gird yourselves and you shall be broken in pieces. Gird yourselves and you shall be broken in pieces. Take counsel together and it shall come to naught. Speak the word and it shall not stand for God is with us. So you can see in this context, when it's talking here, it's saying, O Immanuel, for God is with us. So you can see the definitions even there in Isaiah chapter eight, as far as Immanuel, meaning God with us. Now, why, why was his, you know, he should be called Immanuel. Why? Because he's God manifest in the flesh. That's why. Because he's literally God with us. And, you know, time would fail me to go to Haggai talking about the second temple being built and how it's going to have more glory than that of the first one. Why? Because Christ was going to be in it. And then you go even into the last chapter, last verse of Ezekiel, that whole thing about the temple being built was, I believe, talking about the temple that they were going to build after they came out of captivity, which is the temple that's already destroyed, you know, but at the end of it, it says the city shall be called the Lord is there. So why? Because Jesus, the Son of God, came in the flesh and dwelled among us. And God was literally here with us on the earth. And so it's a great passage to see this. And, but also, I want to get into other things. The big thing I want to get into tonight, okay, I haven't got to it yet, is the name of Jesus. Okay, so this sermon is more so about this. I want to show you this other stuff, too. But really, what I want to get into is the name of Jesus. Okay. And so in, but, but first, I want to talk about Mary and the Holy Ghost here, because Matthew 120, Matthew, verse 20, there, it says, But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. Now go to Luke chapter one, because it also gives us information about this, what's going on here. And I'm gonna, I'm gonna concede with you that this is a great mystery. What's going on here is a great mystery. Okay. And so in, in Luke one and verse 34, it's gonna kind of tell us in a different manner, same thing, but kind of different manner here. It says in verse 34, as it says, then said, Mary unto the angel, how shall this this be, saying, I know not a man now again, another verse showing, hey, she was a virgin, and just spelling it out for us. Verse 35, it says, and the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. Therefore, also that holy thing, which shall be born of thee shall be called the Son of God. So notice that it's talking about that, that which is conceived of her is of the Holy Ghost. And it talks about how the Holy Ghost is going to come upon her and the power of the highest is going to overshadow her. This is a great mystery, okay, on what's going on here. And you know, these oneness guys that are always talking about, well, you know, this is, this is where he became the Son, that's the Holy Ghost coming upon her, not the Father, first of all. Now, obviously, this is where he's becoming the Son of Man, you know, as far as like his flesh, you know, he's becoming a man. But this is the mystery of where God becomes flesh. Okay, so I just take it by faith that the Holy Ghost came upon her, the power of the highest overshadowed her, and Jesus was conceived, you know, Jesus was conceived in her womb. And how that happened, you know, because, obviously, this is a miracle, because this has never happened and never will happen again, right? Because it always takes two, it always takes the man and the woman. But this is a case where God, you know, conceived himself in the womb. And this is where it puts a little more meat on First Timothy chapter three, and verse 16, it says, and without controversy, great is the mystery of godliness. Why? Not because of the Trinity. God was manifested in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on the world and received up into glory. That's a great mystery, how he became a man. And this is what every religion struggles with. This is when you talk to a Muslim, they're just like, you know, the fact that God is not a man, you know, like, they just can't grasp that God would become a man or that God would die. People have problems with that and say, well, God can't die. And that's where they're saying, well, you know, it was, Jesus didn't really die on the cross, you know, the Muslims say that wasn't even really the Jesus that was preaching, you know. That was some other guy, it was, you know, like a lookalike or a doppelganger or something like that. And, but this is, every religion struggles with this, because Christianity is the only religion that teaches that God became a man. Now, most religions teach that you'll become a god, you know, or, you know, basically humanism as far as us becoming gods and becoming deity. But this is where deity became a man. And you think of, well, Mormonism goes the other direction, right, because Elohim used to be a man and became a god, okay. No, God put on flesh. And there's so many verses on this, it says he was made in the likeness of sinful flesh. And it says, for sin condemns sin in the flesh. It says that he was made in the likeness of men. And that he, he became, he became a servant. And it talks about how he was tempted in all, he was tempted in all points like as we are yet without sin. And so he went through all that we went through, and he became a man, he hungered, he thirsted. And that's a great mystery. And so I'm not getting deep, you're like, oh, you're gonna get deep on this. No, I mean, that's, that's what the Bible says, the Holy Ghost overshadowed, you know, Holy Ghost came upon her, the power of the highest overshadowed her. You know, that's a mystery. It's a mystery, but I believe it by faith that it happened. Now, but that's what every religion struggles with. So this is a very important passage, because when we go out and preach the gospel, one of the main things is that we're proving that Jesus is God. Because he that cometh to God must believe that he is, and that he is a rewarder to them that diligently seek him. And so we need, you know, I'd say a lot of people in America realize that. But I would say almost 50% of people I go out and talk to, I'm, I'm having to clarify this a little bit. Either they don't think he's God at all, or they're not sure. They're like, I'm not sure, you know, maybe, yeah, you know. As soon as you mentioned Trinity, usually that rings a bell. But even then, they're just like, well, he's God's son, you know, but he's not God. Or they're like, well, yeah, I never really thought of that. So this is a very important subject, because this is the beginning of the gospel. The beginning of the gospel of Jesus Christ, you know, is the fact that he's born of the Virgin Mary. And that's very important, because that means he's God. He's the only begotten Son of God, because he came forth of the Father. But he came into this world and became a man. And, you know, that's where this happens at. And so that's, that's, you know, very important to know. But what I wanted to really get to is the name of Jesus, the name of Jesus. So in verse 21, notice what it says here. So Matthew 1, verse 21, it says, And she shall bring forth a son, and thou shall call his name Jesus, for he shall save his people from their sins. And verse 25, it says, And knew her not till she had brought forth her firstborn son, and he called his name Jesus. Now, I've heard Sam Gipp say, well, you know, the angel said, call him Emmanuel. And he said, you know, what are you gonna call him? Jesus. You know, and he like, I mean, you have to just, you have to not know this passage at all. It's amazing, because literally, it's one verse before it says that the angel said this. So in verse 20 is where we see the angel appearing unto Joseph and saying this stuff to him. Okay. But if you don't believe that, go to Luke chapter one, Luke chapter one, because again, the angel, the angel said it to Joseph in Matthew chapter one, but the angel also said it to Mary in Luke chapter one. So this angel that appeared to Mary and said this was going to happen, came to Joseph and said this to him, because remember, he was going to put her away privily. And because he didn't know what was going on. So this angel came to him and said, Hey, listen, this is what's going on. You know, she's she has the Son of God in her in her womb. So I mean, obviously, this is of God. But in Luke one and verse 30, notice it knows what it says. And the angel said unto her, Fear not Mary, for thou has found favor with God. And behold, thou shalt conceive in thy womb and bring forth a son and shall call his name, Jesus. So who said to call his name, Jesus, the Joseph just say, Oh, we're gonna call him Jesus. I know he said to call Emmanuel. That's ridiculous. The angel never said to call him Emmanuel. I just said he shall be called Emmanuel. That's the scripture that says that. He's also gonna be called wonderful counselor, you know, so there's a lot of things that he'd be called. But the fact is, is that Jesus is his name. That's the name that was revealed unto us that he was going to be called. Now I'm going to get a little further into this name, Jesus, because there's a bunch of Hebrew roots guys out there that are attacking the name of Jesus. And the name of Jesus is under attack, no doubt about it today. But if you have any doubt that the angel told him to call him Jesus, go to Luke chapter two, Luke chapter two, Luke chapter two and verse 21. Luke chapter two verse 21, it says, and when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb. So who said to call him Jesus? Now, you know, I'm picking on Sam Gitt because he's a big dumb animal. And you say, Oh, that's me. No, he's a brute beast, made to be taken and destroyed. He is a false prophet. He's the same guy that said, Jesus isn't my Messiah. Hey, out of the out of the the full the fool's mouth itself. He said, Jesus is not my Messiah. Because he's trying to say that there's a difference between Messiah and Christ. No, we have found the Messiahs, which is by interpretation, the Christ. And even the woman at the well said, we know that Messiahs cometh, which is called Christ. And so, out of out of the their own mouth, out of the bunts of the heart, the mouth speaketh. And Sam Gipp himself says Jesus is not my Messiah. And he also says that that shouldn't have been Jesus. Jesus should not have been his name. And so therefore the Jews have a free pass. It's all designed as garbage. But I want to get into another aspect here, because what does his name Jesus even mean? Now the first mention of Jesus is in verse 21. And so a lot of times, you know, contrary to Calvinist belief, you know, actually going to the first mention of a word is a good way to see the definition. It doesn't always give you the definition. But a lot of times the Bible is defining itself, especially names. Okay, when it comes to names, we just got done with Genesis and how many times was there a name and it's just like, you know, Bethel, you know, this is the house of God. And it's like he named the place Bethel, you know. And so how many times do we see names and it's like, here's why it's named this. And it gives you the definition. And even in the New Testament with Melchizedek, he was called Melchizedek because he's the king of righteousness by interpretation. And so it gives you the reason. Well, in verse 21, it says, She shall bring forth a son, and thou shalt call his name Jesus for, now for would mean because. So this is why they're calling him Jesus, for he shall save his people from their sins. I'm going to get a little deeper with this because it talks about how he shall save his people from their sins. And what what it means is literally Jehovah saves. Okay, now I'm going to kind of, I'm going to prove this through the Bible. And I'm also going to show you kind of like the etymology of the word Jesus because the word, the name Jesus is actually a derivative of Joshua. Okay, I'm going to prove this, that it's a derivative of Joshua. But it's also going to help you understand some other passages and understand, you know, how you can even prove what his name means, you know, but, but go to Numbers chapter 13. And what I'm going to show you is Joshua, the son of Nun. Now, who's Joshua, the son of Nun? Obviously, he's Moses' servant. And he wrote, you know, the book of Joshua, right? He's the one that went into the Promised Land. We're going to see that his name, his name was changed to Joshua. But there's different ways in which it was said and spelled and pronounced. Okay. And so we're going to see kind of like different derivatives of his of that name in the Old Testament. And we're going to see how Jesus name, how it makes sense that that's the same name. Okay. So Numbers chapter 13, verse 16, Numbers chapter 13, verse 16. It says, these are the names of the men, which Moses sent to spy out the land. And Moses called Oshea, the son of Nun, Jehoshua. So notice that there's a little bit different there, like there's that e h in there. So Jehoshua. Now, the interesting thing about this is that when you're in Exodus, the narrator speaking saying, Jehoshua did this, Jehoshua did that. Okay. So this is where he actually got that name was here in Numbers 13. So he was Hosea, or you'll see in other places, Hosea, which is where we get Hosea. So these are all the same name. Okay. So they're just different derivatives. So when you see Oshea, that sh sometimes, sometimes the s is there, or sometimes the h is there, sometimes it's not. And so you'll see that throughout the Bible sometimes. And, but go to Joshua chapter one and verse one, because we'll see it in a normal way that we would normally see it. And most of the time, this is the way his name is spelled in the Old Testament, obviously. But, but Joshua one, one, it says now after the death of Moses, the servant of the Lord, it came to pass that the Lord spake unto Joshua, the son of Nun, Moses minister saying, and then it goes on. So now we see that normal spelling that we were used to. But the reason I'm showing this because there's no doubt that that's the same Joshua, right? Because it's the son of Nun. And it's the one that went into to spy out the land. Okay. So we see Jehoshua, we see Joshua. Now go to Nehemiah chapter eight, Nehemiah chapter eight. Now this is also done with Joshua, the son of Jossadeh, the high priest in Zechariah, where it kind of uses this other derivative of the name. You'll see this with Jehoash, you know, the kings, sometimes it'll be like Jehoash, and then it'll be just Joash, and it'll drop it. It'll drop like the E and the H. Okay. And so this happens a lot with names. But Nehemiah chapter eight, verse 17, notice what it says. It says, and all the congregation of them that were come again out of the captivity made booths and sat under the booths. For since the days of Jeshua, the son of Nun, unto that day, had not the children of Israel done so, and there was very great gladness. Now, in context, what this is talking about is the Feast of Tabernacles. And it's basically saying that they haven't kept this feast since Joshua's day. Okay. So obviously, that's a big deal that they haven't done this until then. But notice how it's spelled there. Jeshua. So it dropped the H and the O. Okay. So Joshua, it drops the E and the H, and then Jeshua drops the H and the O. Okay. So actually, the first mention there of Joshua, you can see Jehovah, the first part, and you can see the oshia kind of added to the end. Now, this, the reason, you can look this up, okay, so it's not like I'm making this up anyway, but I want you to see it in the Bible, okay, that this is a derivative. When you look at the word, the name James, did you know that the name James is a derivative of Jacob? And there's different things like that, where it's a derivative of a certain name. Okay. And so, but anyway, and there's two places in the New Testament where the name Jesus is used, but it's talking about Joshua in the Old Testament. So go to Acts chapter seven. This is why, this is one of the reasons why I want you to see this. There's other reasons too, because I'm going to show you, you know, what it means. But Acts chapter seven, this is where Stephen's preaching his sermon to the stiff necked and, you know, those that are resisting the Holy Ghost. In verse 44 of Acts chapter seven, verse 44, it says, Our fathers had a tabernacle witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen, which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers unto the days of David, who found favor before God and desired to find a tabernacle for the God of Jacob. So this is clearly talking about how they brought in and they went into the promised land with Jesus. The same thing is said in Hebrews chapter four, Hebrews chapter four. Now, what's interesting, this is that there's obviously a dual kind of meaning that we see with this, because obviously when they went into the promised land, the angel went before them, which would be a representative of Jesus. So in both these cases, you know, obviously it'd be true that Jesus was there. Christ was there and Christ was leading them into there. If you remember, the captain of the host meets up with Joshua and he has to take off his shoes. He said, this is holy ground because he's like, are you for us or against us? And he said, no, I always love that. We're the captain of the host, which obviously is Jesus, an Old Testament appearance of Jesus. But in Hebrews chapter four and verse eight, notice what it says. For if Jesus had given them rest, then would he not afterward have spoken of another day. Now in context, and I don't want to go into it because it can take too much time, but in context, remember we were talking about the Sabbath days that are represented there. You had the Sabbath, the seventh day rest. It says then in this place again, he says, talking about what we just talked about in chapter three. I'm going into the Promised Land and having rest in the Promised Land. That's what he's saying here is that if Jesus had given them rest, then he would not afterward have spoken of another day because there remains the rest to the people of God. Meaning that even David said, hey, there's a rest coming. Which is obviously way after they've got the Promised Land and Joshua's already been gone for a long time. And so in these two places where it says Jesus, that's actually Joshua, the son of Nun. There's another place in the Bible, which I didn't write down, but Jesus, which is called Justice. So there's other people that were called Jesus that wasn't our Lord and Savior. And so it's just another name for Joshua. Now you can look up the etymology of oshia. So when you, our book hosia, sometimes it said hosia, or even in the New Testament where it says o-si. It's kind of spelled differently in the New Testament. And that literally means salvation. Salvation, okay. And then obviously Jehovah is the name that God said, you know, you'll know me by Jehovah. So what they did with Joshua when Moses named him that, he took Jehovah and put hosia at the end. So it's Jehovah salvation or Jehovah saves. Does that make sense? Which makes sense because why is he called Jesus? For he shall save his people from their sins. Who's he? God. Jehovah. And obviously he's God with us. So this is another passage to really show his deity. But you kind of see this with Elijah, you know, the jah at the end. What's another name for God? Jah. Jah, you know, J-A-H. It's actually mentioned one time in the Bible. And it's like a shorter version of Jehovah. Okay. And so just kind of showing you that etymology of what's going on there with Jehovah. But I want to talk about this name Jesus because the Hebrew roots people out there want to say, well, his name's Yeshua or Yahweh or, you know, it's like always this Hebrew way of saying something. And that's, listen, if you're an Israelite and you speak Hebrew and that's how you pronounce Jesus, okay, I'm not against you. Because obviously there are different ways to pronounce it. If you're in Mexico, you're going to say Jesus, you know. But to say that that's how they said it, there's no backing to that. Okay. Now I'm going to show you something. Bear with me. Okay. I'm going to show you Greek. Okay. Now the whole New Testament was written in Greek. Okay. All in Greek. That S-H sound in Greek is not there. Okay. Now this is the way you would see Jesus in the New Testament in Greek. Okay. Now to simplify this, okay, these two letters right here both have the E sound. This is called the Yota and this is Ypsilon. This is Sigma, which has an S sound. That's also Sigma, but at the end, not to get technical, but at the end of it, it looks different. Okay. So this is S-S. And then when these two are together, that makes an OO sound. Okay. So literally how you'd say this in modern Greek, I don't care for this bastardized, you know, James White version of it. Okay. Is Yeezus. Yeezus. And actually a lot of times, depending on how it's, meaning like how it's used in a sentence structure, because in other languages you'd add an S or you take off an S and stuff like that, a lot of times it's just Yeezu Christu. Christus is Christ and it'd just be Yeezu. Okay. Now, if you were to transliterate it. Okay. So Jesus's name is a transliteration of most names in the Bible. So you say, well, why all these names in the Old Testament and New Testament different? Because they transliterated it. What does that mean? It means that they took the Greek letters and they literally put Latin letters to it. Okay. So the Latin alphabet doesn't have a J. Okay. So that's why we're going to see this. Okay. The Latin alphabet doesn't have a J. So if you were to transliterate these letters, this is what it looked like. So you still have the Yezus, right? Or however you'd say that in Latin, right? But we obviously in English have the J. Okay. Now you can see, I put Jeshua down here. You can see Jesus inside of that, can't you? If you drop a couple of letters, if you take off the H and the A. Now I wanted to show you, because obviously we have a lot of examples of names that we know for sure are the same name. Okay. Because it doesn't, I would say that Acts 7 and Hebrews 8 or Hebrews 4 is a good example of showing you that derivative. You know, showing you Joshua and Jesus is the same name. But if you're just skeptical and say, hey, I think that's actually Jesus, right? The Lord Jesus in those passages and not Joshua. These are names that are no doubt in the Old Testament, New Testament that are different, differently spelled. Okay. So you have Elijah, which is what? L-I-S. What? You have an S at the end of it. Then you have Elisha, which is Elisias. Notice that there's no S-H sound, but that's because it's not in Greek. Okay. So they transliterated it. This is the way they translated the Bible. And so then Isaiah is Esaias and Jonah is Jonas. Now we can go on all day because there's other people that are in the Bible, like Noah's Noe and, you know, all this other stuff. But all that to say is that you can see why there's an S at the end of it. Though, like Jesus. And so people are like, oh, you know, they didn't have a J, so it shouldn't be spelled like that. That's ridiculous. Okay. That the J sound was never there. Actually, the G sound and the J sound are very similar. And so there's a lot of things that actually have a J kind of sound even in Greek and other languages. And so, but all that to say is that, listen, that's how it was spelled. This is how Jesus shows up at every place in the New Testament in Greek. They're like, oh, no. Well, there was a Hebrew New Testament. Show it to me. Show me one place where they ever found a Hebrew New Testament. It's not there. There's no evidence of that. That's all just made up in their just fairy tale land of like, I hope it's there. There's thousands and thousands and thousands of Greek New Testaments, you know, that they've been found throughout the ages to say that there's like this Hebrew version. That's ridiculous. So everybody that wrote down and you say, well, is that how they said his name? Well, that's how they said it when they wrote it in every single book of the Bible here. So every book in the New Testament is spelled like this with no SH. And it doesn't have that sound. Now, another thing to think about with this, too, is that Hebrew stopped being a spoken language in like the second century, which is like 135 A.D. 135. And it didn't become, you know, a spoken language or basically as far as a living language, as we'd call it. Now, living language means that that's like your native tongue. OK, it didn't become that until the 1800s, so the 19th century for 1800 years. No one was speaking. They're using it in literature. It's kind of like Latin. Latin is a dead language. They don't. No one speaks it. Right. But you can read it and you can speak if the phonology is kept up. The interesting thing about Hebrew anyway is there's no vowels. It's all consonants. And so while I was reading up on this a little bit and the fact is, is they say, well, the phonology was kept. Now, phonology just means like the sounds, the pronunciation, right, was kept through tradition and, you know, through the Mishnah and all this other stuff. Mishnah is the Talmud, by the way. You know, that's the book, you know, that's what I really want to rely on when it comes to how people pronounce things. Right. And so but they kept. But even with that, there's different dialects even within that, meaning there's the Ashkenazis and then there's the Sephardic Jews. And then there's the there's another group, too, that I can't remember for some reason. And so there's different dialects, which means they pronounce things differently. But these Hebrew roots people are supposed to, you know, for 1800 years, they weren't pronouncing the name of Jesus right. You know, but now we have them. We have these scholars. It's funny because they're never saved. Like these these Hebrew roots guys that are like, oh, you're pronouncing the name of Jesus wrong. It's like they're always wrong on salvation. It's like, why would I ever take your advice for how you pronounce the name of Jesus? No, his name is Jesus. If you speak English, that's how you say it. And if you don't speak Hebrew, then don't come to me with this Yeshua Yahweh stuff. Listen, in the New Testament, guess how many times the word that the Hebrew word that they would say Yahweh is in the New Testament? Zero. Zero. When it quotes it, you know, in the Old Testament, you'll see that capital all caps Lord that signifies that tetragrammaton, which would be Jehovah, right? When it quotes it in the New Testament, those that pen down the Greek New Testament wrote it as the Greek word Lord. So when it says my Lord said unto my Lord. Those are both the same word. In the Greek. And so, you know, this idea, well, you know, they said Lord when they said when they said the name of Jehovah, they just said Lord. That's how they wrote it in the New Testament. And, you know, go to Isaiah Chapter 12, because I do want to show you this, too, with that Jehovah saves type of thing as far as God being our salvation. And so that's what I believe Jesus even means is that he's pretty much God. God's our salvation. You know, that's in the name. OK, so when it says believe on his name, what are you believing? That God saves you. Calling upon the name of the Lord. You're calling on God for salvation. I mean, it's in the name. You know, so that's why we're talking about in the name of Jesus Christ. You know, it's in his name that that's even what it what it even means. Isaiah 12. We're just going to read the whole chapter because it's very short anyway. But but in verse one there says, And in that day thou shalt say, O Lord, I will praise thee, though thou wast angry with me, thine anger is turned away and thou comforted me. Behold, God is my salvation. I will trust and not be afraid, for the Lord Jehovah is my strength and my song. He also has become my salvation. Therefore, with joy shall you draw water out of the wells of salvation. And in that day shall you say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord, for he had done excellent things. He is known in all the earth. Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee. There's so much in this chapter. It's unbelievable when it comes. I mean, think about the wells, the water, draw out the water of the wells of salvation with the woman at the well, you know, take of the water of life freely. The fact that it says for great is the Holy One of Israel. It says that will not leave my soul in hell, neither will thou suffer thy what? Holy one to see corruption. So when it says holy one, who are you dealing with? You're dealing with the Lord Jesus Christ. And you know, so much stuff in here. But obviously, Jehovah is my strength and he has become my salvation. There's the name of Jesus right there in Isaiah Chapter 12. But and here's the thing, Jehovah is only mentioned four times in your King James Bible. Now you could count Jaw and then there's Jehovah Nissi or something like that, you know, where it's kind of in the name of some things. But Jehovah is mentioned four times twice in Isaiah. But what this comes down to is go to Philippians chapter two. Philippians chapter two. The name of Jesus is above every name. And I'm sick and tired of people trying to say that the name of Jesus is not his real name. And it comes down to ignorance as far as even languages go. But to say that, you know, while you're saying it wrong or it's by... Listen, pronunciation is not that big of a deal. We can see that with just the name of Joshua itself. They would call him Joshua. They call him Jeshua. They call him Joshua. You know, think of Osea, Osea, Osea, Hosea, you know, like all these different... Man, are we going to really get that desperate when it comes into the pronunciations here? But what it comes down to and why I hate this Hebrew root stuff is because they hate the Bible. They literally... Listen, they say that this Greek New Testament, that the Greek that you got your English from is corrupt and we need this Hebrew New Testament that doesn't exist. That's what one guy told me. He said that Bible you're holding there is corrupt. And what he meant by that was not that the English, he was saying the Greek was corrupt because it's only the Hebrew because Hebrew is magical. You know, it's this magical language that, you know, you can only know the word of God through Hebrew. It's a bunch of baloney. It's a bunch of Jewish fables. And Philippians chapter 2, notice what it says in verse 9. And think about this when you're thinking of Isaiah 12 where it talks about his name is exalted and he has become my salvation. And, you know, the fact of Jehovah and remember what I say about when they would write down, you know, or quote his passage in the Old Testament that used the tetragrammaton, what word did they use? Lord. So think about this when you're reading this now. Wherefore, God also hath highly exalted him and given a name which is above every name, that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. You know, it's funny because the New World Translation Jehovah Witnesses, what they do is they replace Lord with Jehovah throughout their translation except here. I wonder why they do that. They don't want to say that he's Jehovah because they don't believe he's God. But that's exactly who he is. He is literally Jehovah saves. He's our Savior. He is the Lord God Almighty. We're looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ. He's God in the flesh. And in this chapter is a great chapter to show you that. But it also just shows you who his name is. The name of Jesus, the sweetest name I know. And anytime someone's attacking that name, you know, doctrines of devils are coming after that. And it's something we need to we need to fight against is this Hebrew roots garbage and this stuff about taking away from the name of Jesus. It's just biblical ignorance. But, you know, like I said, I'm kind of studying Greeks. I've been reading through the Greek New Testament. And it's funny because it's just like Izu, Izu, Izu, you know, and I'm like, I don't hear Yeshua anywhere in there. Okay. And even in their bastardized version of pronunciation, you won't get that. It'd be like Iesous or something like that. And, you know, even in their version, even in the like the Greek scholars version of pronouncing it, it's not even close to that Yeshua, Yahweh and all this other stuff. And so the name of Jesus is the name of every name. And the name of Jesus, every knee shall bow, every tongue shall confess. And it says that every tongue shall confess that Jesus Christ is Lord to the glory of God the Father. And so, amen to that. I love the name of Jesus. And so, you know, we need to we need to fight for that. Just these stupid doctrines of devils that are coming out. And I hope that helps you understand just how words have why names are different in the New Testament. Okay. It just has to do with how they transliterated from one different language to another different language. Okay. Same name. It's the same name. So it's interesting. You may look up your name and you may not even realize it, but it's a derivative of another name. And and just how that works sometimes and what they mean. Your name a lot of times has a meaning unless you name yourself like Orlangelo or something like that or, you know, like Orange Jello. There's weird names out there nowadays. But if it's like a typical name, you know, a lot of times it has a meaning to it. Okay. And and the Bible usually defines it. And we see that here in Matthew chapter one that Jesus name. He was called Jesus for you shall save his people from their sins. Let's end with a word of prayer to Heavenly Father. We thank you for tonight and pray to meet with us as we have a little bit of fellowship. But also as we go home and I pray that you'd also give a safe travels and be with us as we go back to work. And Lord just pray that you'd bless our church and be with those that couldn't make it. Maybe those that aren't feeling well. And Lord we love you and pray all this in Jesus Christ name. Amen.