GOD'S WORD® Translation (©1995)
Joseph had this in mind when an angel of the Lord appeared to him in a dream. The angel said to him, "Joseph, descendant of David, don't be afraid to take Mary as your wife. She is pregnant by the Holy Spirit.

King James Bible
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.

Douay-Rheims Bible
But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.

Darby Bible Translation
but while he pondered on these things, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take to thee Mary, thy wife, for that which is begotten in her is of the Holy Spirit.

English Revised Version
But when he thought on these things, behold, an 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.

Webster's Bible Translation
But while he thought on these things, the angel of the Lord appeared to him in a dream, saying, Joseph, thou son of David, fear not to take to thee Mary thy wife: for that which is conceived in her is by the Holy Spirit.

Weymouth New Testament
But while he was contemplating this step, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to bring home your wife Mary, for she is with child through the Holy Spirit.

World English Bible
But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit.

Young's Literal Translation
And on his thinking of these things, lo, a messenger of the Lord in a dream appeared to him, saying, 'Joseph, son of David, thou mayest not fear to receive Mary thy wife, for that which in her was begotten is of the Holy Spirit,

Cross References

1 Kings 3:5 In Gibeon the LORD appeared to Solomon in a dream at night; and God said, "Ask what you wish me to give you."

Matthew 2:12 And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way.

Matthew 2:19 But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, and said,

Matthew 27:19 While he was sitting on the judgment seat, his wife sent him a message, saying, "Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him."

Luke 1:27 to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin's name was Mary.

Luke 2:4 Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David,

Acts 5:19 But during the night an angel of the Lord opened the gates of the prison, and taking them out he said,

Revelation 19:7 "Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 18-25

The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Eccles. 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Ps. 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,

I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro-that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deu. 20:7. Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ (ch. 13:55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily-to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after.

II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months (Lu. 1:56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.

III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!

Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deu. 22:23, 24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. 38:24. How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment-the giving of warning to others: it is in terrorem-that all about may hear and fear. Smite the scorner, and the simple will beware.

Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deu. 22:26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria-The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated.

2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.

IV. Joseph's discharge from this perplexity by an express sent from heaven, v. 20, 21. While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception-the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now,

1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn." We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth." Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Lu. 1:43), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction.

2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,

(1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb. 10:5. Hence he is said to be made of a woman (Gal. 4:4), and yet to be that second Adam that is the Lord from heaven, 1 Co. 15:47. He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Lu. 1:42. It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble.

(2.) That she should bring forth the Saviour of the world (v. 21). She shall bring forth a Son; what he shall be is intimated,

[1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus (Acts 7:45; Heb. 4:8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zec. 6:11, 12. Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour- a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua (Num. 13:16), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other.

[2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity (Tit. 2:14); and so to redeem them from among men (Rev. 14:4) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom. 11:26.

V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa. 7:14), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less.

The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.

1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be (Lu. 1:34), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ.

2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh-that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church (Eze. 48:35). Jehovah Shammah-The Lord is there; the Lord of hosts is with us.

Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel- God with us, he could not have been Jesus-a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.

VI. Joseph's obedience to the divine precept (v. 24). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us.

VII. The accomplishment of the divine promise (v. 25). She brought forth her first-born son. The circumstances of it are more largely related, Lu. 2:1, etc. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory.

It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Ex. 21:10. 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence. 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.

Calvin's Commentary

Matthew 1:18-25

18. Now the birth of Jesus Christ was in this manner. For when his mother Mary was betrothed to Joseph, before they came together, she was found to be with child by the Holy Spirit. 19. And Joseph her husband, as he was a just man, and was unwilling to injure her reputation, intended to send her away secretly. 20. And while he was considering these things, lo, the angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is by the Holy Spirit. 21. And she shall bear a son, and thou shalt call his name JESUS. For he shall save his people from their sins. 22. Now all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying, 23. Behold, a virgin shall be with child, and shall bear a son, and they shall call his name Immanuel: which, if one interprets it, means, God is with us. 24. Then Joseph, being raised from sleep, did as the angel of the Lord had commanded him, and took unto him his wife: 25. And knew her not, till she brought forth her first-born son: and called his name JESUS.

18. Now the birth of Jesus Christ Matthew does not as yet relate the place or manner of Christ's birth, but the way in which his heavenly generation was made known to Joseph. First, he says that Mary was found to be with child by the Holy Spirit Not that this secret work of God was generally known: but the historian mixes up, with the knowledge of men, [97] the power of the Spirit, which was still unknown. He points out the time: When she was espoused to Joseph, and before they came together So far as respects conjugal fidelity, from the time that a young woman was betrothed to a man, she was regarded by the Jews as his lawful wife. When a "damsel betrothed to an husband" was convicted of being unchaste, the law condemned both of the guilty parties as adulterers:

"the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor's wife," (Deuteronomy 22:23, 24.)

The phrase employed by the Evangelist, before they came together, is either a modest appellation for conjugal intercourse, or simply means, "before they came to dwell together as husband and wife, and to make one home and family." The meaning will thus be, that the virgin had not yet been delivered by her parents into the hands of her husband, but still remained under their roof.

19. As he was a just man Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: [98] taking justice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Joseph was a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. Suspecting his wife of adultery, and even convinced that she was an adulterer, he was unwilling to hold out the encouragement of lenity to such a crime. [99] And certainly he is but a pander [100] to his wife, who connives at her unchastity. Not only is such wickedness regarded with abhorrence by good and honorable minds, but that winking at crime which I have mentioned is marked by the laws with infamy.

Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place. [101] Hence we infer, that he was not of so soft and effeminate a disposition, as to screen and promote uncleanness under the pretense of merciful dealing: he only made some abatement from stern justice, so as not to expose his wife to evil report. Nor ought we to have any hesitation in believing, that his mind was restrained by a secret inspiration of the Spirit. We know how weak jealousy is, and to what violence it hurries its possessor. Though Joseph did not proceed to rash and headlong conduct, yet he was wonderfully preserved from many imminent dangers, which would have sprung out of his resolution to depart.

The same remark is applicable to Mary's silence. Granting that modest reserve prevented her from venturing to tell her husband, that she was with child by the Holy Spirit, it was not so much by her own choice, as by the providence of God that she was restrained. Let us suppose her to have spoken. The nature of the case made it little short of incredible. Joseph would have thought himself ridiculed, and everybody would have treated the matter as a laughing-stock: after which the Divine announcement, if it had followed, would have been of less importance. The Lord permitted his servant Joseph to be betrayed by ignorance into an erroneous conclusion, that, by his own voice, he might bring him back to the right path.

Yet it is proper for us to know, that this was done more on our account than for his personal advantage: for every necessary method was adopted by God, to prevent unfavorable suspicion from falling on the heavenly message. When the angel approaches Joseph, who is still unacquainted with the whole matter, wicked men have no reason to charge him with being influenced by prejudice to listen to the voice of God. He was not overcome by the insinuating address of his wife. His previously formed opinion was not shaken by entreaties. He was not induced by human arguments to take the opposite side. But, while the groundless accusation of his wife was still rankling in his mind, God interposed between them, that we might regard Joseph as a more competent witness, and possessing greater authority, as a messenger sent to us from heaven. We see how God chose to employ an angel in informing his servant Joseph, that to others he might be a heavenly herald, and that the intelligence which he conveyed might not be borrowed from his wife, or from any mortal.

The reason why this mystery was not immediately made known to a greater number of persons appears to be this. It was proper that this inestimable treasure should remain concealed, and that the knowledge of it should be imparted to none but the children of God. Nor is it absurd to say, that the Lord intended, as he frequently does, to put the faith and obedience of his own people to the trial. Most certainly, if any man shall maliciously refuse to believe and obey God in this matter, he will have abundant reason to be satisfied with the proofs by which this article of our faith is supported. For the same reason, the Lord permitted Mary to enter into the married state, that under the veil of marriage, till the full time for revealing it, the heavenly conception of the virgin might be concealed. Meanwhile, the knowledge of it was withheld from unbelievers, as their ingratitude and malice deserved.

20. And while he was considering these things We see here how seasonably, and, as we would say, at the very point, the Lord usually aids his people. Hence too we infer that, when he appears not to observe our cares and distresses, we are still under his eye. He may, indeed, hide himself, and remain silent; but, when our patience has been subjected to the trial, he will aid us at the time which his own wisdom has selected. How slow or late soever his assistance may be thought to be, it is for our advantage that it is thus delayed.

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Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel

The Nativity of Jesus the Messiah.
SUCH then was the hope of the promise made of God unto the fathers,' for which the twelve tribes, instantly serving (God) night and day,' longed - with such vividness, that they read it in almost every event and promise; with such earnestness, that it ever was the burden of their prayers; with such intensity, that many and long centuries of disappointment have not quenched it. Its light, comparatively dim in days of sunshine and calm, seemed to burn brightest in the dark and lonely nights of suffering, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Miracles.
Two means of proof--miracles and the accomplishment of prophecies--could alone, in the opinion of the contemporaries of Jesus, establish a supernatural mission. Jesus, and especially his disciples, employed these two processes of demonstration in perfect good faith. For a long time, Jesus had been convinced that the prophets had written only in reference to him. He recognized himself in their sacred oracles; he regarded himself as the mirror in which all the prophetic spirit of Israel had read the …
Ernest Renan—The Life of Jesus

The Synoptists.
(See the Lit. in § 78.) The Synoptic Problem. The fourth Gospel stands by itself and differs widely from the others in contents and style, as well as in distance of time of composition. There can be no doubt that the author, writing towards the close of the first century, must have known the three older ones. But the first three Gospels present the unique phenomenon of a most striking agreement and an equally striking disagreement both in matter and style, such as is not found among any three …
Philip Schaff—History of the Christian Church, Volume I

The Perpetual virginity of Blessed Mary.
Against Helvidius. This tract appeared about a.d. 383. The question which gave occasion to it was whether the Mother of our Lord remained a Virgin after His birth. Helvidius maintained that the mention in the Gospels of the "sisters" and "brethren" of our Lord was proof that the Blessed Virgin had subsequent issue, and he supported his opinion by the writings of Tertullian and Victorinus. The outcome of his views was that virginity was ranked below matrimony. Jerome vigorously takes the other side, …
St. Jerome—The Principal Works of St. Jerome

Faustus Recurs to the Genealogical Difficulty and Insists that Even According to Matthew Jesus was not Son of God Until his Baptism. Augustin Sets Forth the Catholic view of the Relation of the Divine and the Human in the Person of Christ.
1. Faustus said: On one occasion, when addressing a large audience, I was asked by one of the crowd, Do you believe that Jesus was born of Mary? I replied, Which Jesus do you mean? for in the Hebrew it is the name of several people. One was the son of Nun, the follower of Moses; [971] another was the son of Josedech the high priest; [972] again, another is spoken of as the son of David; [973] and another is the Son of God. [974] Of which of these do you ask whether I believe him to have been …
St. Augustine—writings in connection with the Manichæan controversy

The King in Exile
'And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him. 14. When he arose, he took the young child and His mother by night, and departed into Egypt; 15. And was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I …
Alexander Maclaren—Expositions of Holy Scripture

Mary, Future Mother of Jesus, visits Elisabeth, Future Mother of John the Baptist.
(in the Hill Country of Judæa, b.c. 5.) ^C Luke I. 39-56. ^c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand--Matt. i. 18-25], into a city …
J. W. McGarvey—The Four-Fold Gospel

The Gospel of Matthew
Matthew's Gospel breaks the long silence that followed the ministry of Malachi the last of the Old Testament prophets. This silence extended for four hundred years, and during that time God was hid from Israel's view. Throughout this period there were no angelic manifestations, no prophet spake for Jehovah, and, though the Chosen People were sorely pressed, yet were there no Divine interpositions on their behalf. For four centuries God shut His people up to His written Word. Again and again had God …
Arthur W. Pink—Why Four Gospels?

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator …
Thomas Watson—A Body of Divinity

Against Jovinianus.
Book I. Jovinianus, concerning whom we know little more than is to be found in the two following books, had published at Rome a Latin treatise containing all, or part of the opinions here controverted, viz. (1) "That a virgin is no better as such than a wife in the sight of God. (2) Abstinence is no better than a thankful partaking of food. (3) A person baptized with the Spirit as well as with water cannot sin. (4) All sins are equal. (5) There is but one grade of punishment and one of reward in …
St. Jerome—The Principal Works of St. Jerome

Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The …
J. W. McGarvey—The Four-Fold Gospel

Immanuel
Behold, a virgin shall conceive, and bear a son, and shall call his name IMMANUEL , God with us. T here is a signature of wisdom and power impressed upon the works of God, which evidently distinguishes them from the feeble imitations of men. Not only the splendour of the sun, but the glimmering light of the glow-worm proclaims His glory. The structure and growth of a blade of grass, are the effects of the same power which produced the fabric of the heavens and the earth. In His Word likewise He is …
John Newton—Messiah Vol. 1

The Tragic Break in the Plan.
The Jerusalem Climate: the contrasting receptions, Luke 2. the music of heaven, Job 38:6, 7. Luke 2:13, 14. pick out the choruses of Revelation, the crowning book.--the after-captivity leaders, see Ezra and Nehemiah--ideals and ideas--present leaders--Herod--the high priest--the faithful few, Luke 2:25, 38. 23:51. The Bethlehem Fog: Matthew 1 and 2. Luke 2. a foggy shadow--suspicion of Mary--a stable cradle--murder of babes--star-students--senate meeting--a troubled city-flight--Galilee. The …
S. D. Gordon—Quiet Talks about Jesus

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Holy Spirit and the Incarnation of the Word. ...
The Holy Spirit and the Incarnation of the Word. We are so familiar with the part assigned in our Creeds to the Holy Spirit in connection with our Lord's birth, that the passage now to be quoted from Justin may at first sight seem very surprising. It may be well to approach it by citing some words from the learned and orthodox Waterland, who in 1734, in his book on The Trinity (c. vi: Works, III, 571: Oxford, 1843), wrote as follows in reference to a passage of St Irenæus: "I may remark by …
Irenæus—The Demonstration of the Apostolic Preaching

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Commentary on Matthew. Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246-248. This statement is confirmed by internal evidence. In the portion here translated, books x.-xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29). Elsewhere, he refers his readers for a fuller …
Origen—Origen's Commentary on the Gospel of Matthew

The Disciple, -- Master, in These Days Some Learned Men and their Followers Regard Thy...
The Disciple,--Master, in these days some learned men and their followers regard Thy atonement and the redemption by blood as meaningless and futile, and say that Christ was only a great teacher and example for our spiritual life, and that salvation and eternal happiness depend on our own efforts and good deeds. The Master,--1. Never forget that spiritual and religious ideas are connected less with the head than with the heart, which is the temple of God, and when the heart is filled with the presence …
Sadhu Sundar Singh—At The Master's Feet

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel

Like one of Us.
"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice …
Abraham Kuyper—The Work of the Holy Spirit

Commencement of the Legends Concerning Jesus --His Own Idea of his Supernatural Character.
Jesus returned to Galilee, having completely lost his Jewish faith, and filled with revolutionary ardor. His ideas are now expressed with perfect clearness. The innocent aphorisms of the first part of his prophetic career, in part borrowed from the Jewish rabbis anterior to him, and the beautiful moral precepts of his second period, are exchanged for a decided policy. The Law would be abolished; and it was to be abolished by him.[1] The Messiah had come, and he was the Messiah. The kingdom of God …
Ernest Renan—The Life of Jesus