Daily Readings

Pastors; Zorobabel, &c., as figures of Christ, and of the pastors of his Church. --- No more, as much as formerly. So many expressions must be understood. --- Branch. Septuagint, "orient." --- Reign. Zorobabel was not chief governor, (Calmet) though at the head of his tribe. (Haydock) --- The kingdom of Christ was not of this world, John xviii. 36. (Calmet) --- He alone imparts justice to others. (Worthington)

Saved: less disturbed. The world shall be redeemed, Luke ii. 14., and Ephesians ii. 14. --- Just. Hebrew, "Justice," by whom we are made just. He is the true God, Colossians ii. 9, 14. No man could bear this title: and Grotius insidiously attempts to apply it to the Jews, though the Chaldean, &c., clearly speak of the Messias. He [Grotius] must be read with great caution. (Calmet) --- Septuagint, "This is his name, which the Lord will call him, Josedech. In the prophets. (9.) My," &c. (Haydock) --- Josedech means "the Lord justice." (Calmet) --- Symmachus, "Lord, justify us."

Land. The deliverance from Egypt and Babylon were emblems of man's redemption, which was accomplished by far greater miracles.

1 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord . 2 Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord . 3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. 4 And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord . 5 Behold, the days come, saith the Lord , that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE Lord OUR RIGHTEOUSNESS. 7 Therefore, behold, the days come, saith the Lord , that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; 8 But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

I. Here is a word of terror to the negligent shepherds. The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.

II. Here is a word of comfort to the neglected sheep. Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.

1. The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, v. 3, 4 . Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.

2. Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, v. 5, 6 . The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah ( ch. xxii. 30 ), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious. (1.) Christ is here spoken of as a branch from David, the man the branch ( Zech. iii. 8 ), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev. xxii. 16 . In him doth the horn of David bud, Ps. cxxxii. 17, 18 . He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous. (2.) He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Ps. xcvi. 13 . The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luke i. 74, 75 . Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease. (3.) He is here spoken of as The Lord our righteousness. Observe, [1.] Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him. [2.] The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel ( Is 49:3 ).

unto David-- Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth ( De 18:18 ; Psa 110:4 ). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse."

righteous Branch-- "the Branch of righteousness" ( Jr 33:15 ); "The Branch" simply ( Zec 3:8 ; 6:12 ); "The Branch of the Lord" ( Is 4:2 ).

prosper-- the very term applied to Messiah's undertaking ( Is 52:13 , Margin; Is 53:10 ). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification ( Is 53:11 ; Da 9:24 ; Zec 9:9 ). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" ( 1Co 1:30 ), so that we become "the righteousness of God in Him" ( Ro 10:3 , 4 ; 2Co 5:19-21 ; Php 3:9 ).

execute judgment and justice in the earth-- ( Psa 72:2 ; Is 9:7 ; 32:1 , 18 ). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" ( Jr 3:17 , 18 ). In some passages He is said to come to judge, in others to reign. In Mt 25:34 , He is called "the King." Psa 9:7 unites them. Compare Da 7:22 , 26, 27.

6. Judah ... Israel ... dwell safely-- Compare Jr 33:16 , where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy ( Jr 32:37 ; De 33:28 ; Is 54:1-17; 60:1-22; 65:17-25; Zec 14:11 ).

shall be called, the Lord-- that is, shall be ( Is 9:6 ) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah ( Ge 22:14 ; Ex 17:15 ), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us ( 1Ti 3:16 ).

our-- marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45 ).

Righteousness-- marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5 ; Is 45:17 , 24, 25).

7-8. Repeated from Jr 16:14 , 15 . The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jr 23:3 , 4 . The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion ( Is 11:11 ; Joe 3:6 ). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

1. "For Salomon" indeed this Psalm's title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after the flesh, according to those things which holy Scripture speaketh concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently doth apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For "when we were enemies we were reconciled to God through the death of His Son." The Same is Himself that Peace-maker....Since then we have found out the true Salomon, that is, the true Peace-maker: next let us observe what the Psalm doth teach concerning Him.

2. "O God, Thy judgment to the King give Thou, and Thy justice to the King's Son"

(ver. 1). The Lord Himself in the Gospel saith, "The Father judgeth not any one, but all judgment He hath given to the Son:" this is then, "O God, Thy judgment to the King give Thou." He that is King is also the Son of the King: because God the Father also is certainly King. Thus it hath been written, that the King made a marriage for His Son. But after the manner of Scripture the same thing is repeated. For that which he hath said in, "Thy judgment;" the same he hath otherwise expressed in, "Thy justice:" and that which he hath said in, "the King," the same he hath otherwise expressed in, "to the King's Son."...But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.

3. Next there followeth, "To judge Thy people in justice, and Thy poor in judgment"

(ver. 2). For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he saith, "To judge Thy people in justice;" that is, for the purpose of judging Thy people. Such an idiom is found in Salomon: "The Proverbs of Salomon, son of David, to know wisdom and discipline:" that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, "Thy judgment give Thou, to judge Thy people:" that is, "Thy judgment" give Thou for the purpose of judging Thy people. But that which he saith before in, "Thy people," the same he saith afterwards in, "Thy poor:" and that which he saith before in, "in justice;" the same afterward in, "in judgment:" according to that manner of repetition. Whereby indeed he showeth, that the people of God ought to be poor, that is, not proud, but humble. For, "blessed are the poor in spirit, for theirs is the kingdom of Heaven." In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason I thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor, than themselves to become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do....

4. But seeing that he hath changed the order of the words (though he had first said, "O God, Thy judgment to the King give Thou, and Thy justice to the King's Son," putting judgment first, then justice), and hath put justice first, then judgment, saying, "To judge Thy people in justice, and Thy poor in judgment:" he doth more clearly show that he hath called judgment justice, proving that there is no difference made by the order in which the word is placed, because it signifieth the same thing. For it is usual to say "wrong judgment" of that which is unjust: but justice iniquitous or unjust we are not wont to speak of. For if wrong and unjust it be; no longer must it be called justice. Again, by putting down judgment and repeating it under the name of justice, or by putting down justice and repeating it under the name of judgment, he clearly showeth that he specially nameth that judgment which is wont to be put instead of justice, that is, that which cannot be understood of giving an evil judgment. For in the place where He saith, "Judge not according to persons, but right judgment judge ye;" He showeth that there may be a wrong judgment, when He saith, "right judgment judge ye:" lastly, the one He doth forbid, the other He doth enjoin. But when without any addition He speaketh of judgment, He would at once have just judgment to be understood: as is that which He saith, "Ye forsake the weightier matters of the Law, mercy and judgment." That also which Jeremiah saith is, "making his riches not with judgment." He saith not, making his riches by wrong or unjust judgment, or not with judgment right or just, but not with judgment: calling not anything judgment but what is right and just.

5. "Let the mountains bear peace to the people, and the hills justice"

(ver. 12). This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that hath humbled the slanderer and hath entered into the house of the strong man to bind him and to spoil his vessels, He "hath delivered the needy and the poor man." For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

15. But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, who saved the needy man from the mighty? Far be it. But "He it is that shall spare the helpless and poor man"

(ver. 13): that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he hath added, "and the souls of the poor He shall save:" he hath recommended to our notice both the aids of grace; both that which is for the remission of sins, when he saith, "He shall spare the poor and needy man;" and that which doth consist in the imparting of righteousness, when he hath added, "and the souls of the poor He shall save." For no one is meet of himself for salvation (which salvation is perfect righteousness), unless God's grace aid: because the fulness of the law is nought but love, which doth not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit which hath been given unto us.

16. "From usuries and iniquity He shall redeem the souls of them" (ver. 14). What are these usuries but sins, which are also called debts? But I think they have been called usuries, because more of ill is found in the punishments than hath been committed in the sins. For, for example's sake, while a man-slayer killeth only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment hath been said, "I coming would have exacted with usuries," from these usuries are redeemed the souls of the poor by that blood which hath been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. Therefore the same two things have been repeated which were said above. For in that which is above, "He shall spare the helpless and poor man," there is understood "from usuries:" but in that which there he saith, "and the souls of the poor He shall save;" there seemeth to have been implied, "from iniquity:" so that the words "He shall redeem," are understood with both. So when He shall spare the poor and helpless man, and shall save the souls of the poor: thus "from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them." For they give honour to His name for so great benefits, and they respond that "meet and right it is" to render thanks to the Lord their God. Or, as some copies have it, "and honourable is the name of them in the presence of Him:" for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, who to them hath given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seemeth despicable to enemies.

17. "And He shall live, and there shall be given to Him of the gold of Arabia"

(ver. 18). Contemplating all things above spoken of, a hymn bursteth forth; and the Lord God of Israel is blessed. For that is being fulfilled which hath been spoken to that barren woman, "and He that hath delivered Thee, the God of Israel, shall Himself be called of the whole earth." "He doeth" Himself "marvellous things alone:" for whosoever do them, He doth Himself work in them, "who doeth wonderful things alone." "And blessed be the name of His glory for everlasting, and for age of age"

(ver. 19). For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it soundeth as if one thing were meant in the expression "for everlasting," and another thing in the expression "for age:" but the Greek hath eis ton aiona, kai eis ton aiona tou aionos, which perchance more meetly might have been rendered by, "for age, and for age of age:" so that by "for age," might have been understood as long as this age endureth; but "for age of age," that which after the end of this is promised to be. "And there shall be fulfilled with the glory of Him every land: so be it, so be it." Thou hast commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.

Psalm. Some copies add, "of David." But the Hebrew has only Lishlomo, "to Solomon;" (St. Jerome; Haydock) or, composed by Solomon. The former sense is more generally adopted, (Berthier) though the Chaldean and Eusebius look upon the latter as most plausible. David, however, seems to have written this last most beautiful piece, when he placed his son upon the throne; (3 Kings i. 47.) and being transported with a divine enthusiasm, he described the reign of the Messias, (Calmet) to whom alone many of the passages can be applied, (St. Augustine; Worthington) as the Jews, Chaldean, Kimchi, &c., confess, though they will not allow Jesus to be the Christ, ver. 5, 11, 17. (Calmet)

Son. Solomon, (Berthier) or Cyrus, (Pr. disc.) or the Messias. Most blessed Trinity, enable the Son of man, or of David, to judge the world. (Worthington) (Isaias x. 3., and John v. 22.) --- Judgment. Equity is the duty of governors, as obedience is that of subjects. Solomon acts with the greatest sagacity, 1 Paralipomenon xxii. 10., and xxix. 23., and 2 Paralipomenon i. 10. The psalmist inculcates the obligation of defending the rights of the poor, who are under God's protection. To him even judges and monarchs must give an account, Deuteronomy i. 17., and 2 Paralipomenon xix. 6.

The God. Hebrew repeats this word, (Haydock) as the Septuagint of St. Jerome did. (Ep. ad Sun.) (Calmet) --- Alone. Miracles can be wrought only by God's power. (Worthington)

So be it. Hebrew, "And amen." See Psalm xl. (Haydock) --- This glory of God was David's most ardent wish. (Worthington) --- It is suspected that the collector of the psalms added these two verses, (Muis) as all the books end alike. (Calmet)

1 Give the king thy judgments, O God, and thy righteousness unto the king's son.

This verse is a prayer for the king, even the king's son.

I. We may apply it to Solomon: Give him thy judgments, O God! and thy righteousness; make him a man, a king; make him a good man, a good king. 1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education ( Prov. iv. 3 ), had taught him good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom. 2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone. 3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness.

2 He shall judge thy people with righteousness, and thy poor with judgment. 3 The mountains shall bring peace to the people, and the little hills, by righteousness. 4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. 5 They shall fear thee as long as the sun and moon endure, throughout all generations. 6 He shall come down like rain upon the mown grass: as showers that water the earth. 7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. 11 Yea, all kings shall fall down before him: all nations shall serve him. 12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 13 He shall spare the poor and needy, and shall save the souls of the needy. 14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. 15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. 16 There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. 17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, v. 2 . Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice, 2 Chron. ix. 8 . We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.

Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.

I. That it should be a righteous government ( v. 2 ): He shall judge thy people with righteousness. Compare Isa. xi. 4 . All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness ( v. 3 ); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Acts xvii. 31 .

II. That it should be a peaceable government: The mountains shall bring peace, and the little hills ( v. 3 ); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace, v. 7 . Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.

III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor, v. 2 . Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, v. 4 . This is insisted upon again ( v. 12, 13 ), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him, Ps. x. 14 . He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.

IV. That proud oppressors shall be reckoned with: He shall break them in pieces ( v. 4 ), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos—To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one ( Isa. xi. 4 ), and shall deliver the souls of his people from deceit and violence, v. 14 . He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.

V. That religion shall flourish under Christ's government ( v. 5 ): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him, Rev. xiv. 7 . And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men ( v. 7 ): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.

VI. That Christ's government shall be very comfortable to all his faithful loving subjects ( v. 6 ): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa. lv. 10 . Let our hearts drink in the rain, Heb. vi. 7 .

VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,

1. The extent of his territories ( v. 8 ): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large ( 1 Kings iv. 21 ), according to the promise, Gen. xv. 18 . But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations ( Matt. xxiv. 14 ), and the kingdoms of the world shall become his kingdoms ( Rev. xi. 15 ) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined—if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat ( Gen. iii. 15 ), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?

2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces ( v. 10 ): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles ( Gen. x. 5 ), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2 Chron. ix. 23, 24 ), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Matt. ii. 11 . They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Rom. xii. 1 . They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles, Rom. xv. 16 . Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, v. 11 . They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering, Mal. i. 11 ; Rev. vii. 9 .

VIII. That he shall be honoured and beloved by all his subjects ( v. 15 ): He shall live; his subjects shall desire his life ( O king! live for ever ) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb. vii. 8 , 25 . He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba —gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.

IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, v. 16 . 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty ( Gen. xli. 47 ), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest, John iv. 35 ; Matt. ix. 37 . The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.

18 Blessed be the Lord God, the God of Israel, who only doeth wondrous things. 19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. 20 The prayers of David the son of Jesse are ended.

Such an illustrious prophecy as is in the foregoing verses of the Messiah and his kingdom may fitly be concluded, as it is here, with hearty prayers and praises.

I. The psalmist is here enlarged in thanksgivings for the prophecy and promise, v. 18, 19 . So sure is every word of God, and with so much satisfaction may we rely upon it, that we have reason enough to give thanks for what he has said, though it be not yet done. We must own that for all the great things he has done for the world, for the church, for the children of men, for his own children, in the kingdom of providence, in the kingdom of grace, for all the power and trust lodged in the hands of the Redeemer, God is worthy to be praised; we must stir up ourselves and all that is within us to praise him after the best manner, and desire that all others may do it. Blessed be the Lord, that is, blessed be his glorious name; for it is only in his name that we can contribute any thing to his glory and blessedness, and yet that is also exalted above all blessing and praise. Let it be blessed for ever, it shall be blessed for ever, it deserves to be blessed for ever, and we hope to be forever blessing it. We are here taught to bless the name of Christ, and to bless God in Christ, for all that which he has done for us by him. We must bless him, 1. As the Lord God, as a self-existent self-sufficient Being, and our sovereign Lord. 2. As the God of Israel, in covenant with that people and worshipped by them, and who does this in performance of the truth unto Jacob and the mercy to Abraham, 3. As the God who only does wondrous things, in creation and providence, and especially this work of redemption, which excels them all. Men's works are little, common, trifling things, and even these they could not do without him. But God does all by his own power, and they are wondrous things which he does, and such as will be the eternal admiration of saints and angels.

II. He is earnest in prayer for the accomplishment of this prophecy and promise: Let the whole earth be filled with his glory, as it will be when the kings of Tarshish, and the isles, shall bring presents to him. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is such a bountiful benefactor. All those, therefore, that wish well to the honour of God and the welfare of mankind, cannot but desire that the earth may be filled with the discoveries of his glory, suitably returned in thankful acknowledgments of his glory. Let every heart, and every mouth, and every assembly, be filled with the high praises of God. We shall see how earnest David is in this prayer, and how much his heart is in it, if we observe, 1. How he shuts up the prayer with a double seal: " Amen and amen; again and again I say, I say it and let all others say the same, so be it. Amen to my prayer; Amen to the prayers of all the saints to this purport— Hallowed be thy name; thy kingdom come. " 2. How he ever shuts up his life with this prayer, v. 20 . This was the last psalm that ever he penned, though not placed last in this collection; he penned it when he lay on his death-bed, and with this he breathes his last: "Let God be glorified, let the kingdom of the Messiah be set up, and kept up, in the world, and I have enough, I desire no more. With this let the prayers of David the son of Jesse be ended. Even so, come, Lord Jesus, come quickly."

1. Give the king, &c.-- a prayer which is equivalent to a prediction.

judgments-- the acts, and (figuratively) the principles of a right government ( Joh 5:22 ; 9:39 ).

righteousness-- qualifications for conducting such a government.

king's son-- same person as a king--a very proper title for Christ, as such in both natures.

2, &c. The effects of such a government by one thus endowed are detailed.

thy people ... and thy poor-- or, "meek," the pious subjects of his government.

12-14. They are not the conquests of arms, but the influences of humane and peaceful principles (compare Is 9:7 ; 11:1-9 ; Zec 9:9 , 10 ).

18-19. These words close the Psalm in terms consistent with the style of the context, while Psa 72:20 is evidently, from its prosaic style, an addition for the purpose above explained [see on Psa 72:1].

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.

Having said above, "And Jacob begat Joseph," to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, "But Christ’s generation was thus." As though he were to say, The generation of all these fathers was as I have related it; but Christ’s was not so, but as follows, "His mother Mary being espoused."

He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary’s husband, that Christ was born by the law of nature.

Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, "Abraham begat Isaac."

But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary’s family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband.

The Martyr Ignatius [Ign. ad Eph. 19] adds yet a fourth reason, namely, that His birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin.

Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, "When she was espoused." Behold, he says, you have her espoused, but as ye say, not yet committed; but surely not espoused for any other reason than as being to be married.

She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all.

What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father.

But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father.

But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only.

Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God?

If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridesmaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virgin. (ed. note: The allusions here made may be illustrated by a passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to the civil usages, speaks of "the happiness of that Marriage, which the Church "brings about, (conciliat,)" the "Oblation" confirms, the Blessing "seals," the Angles "witness," and the Father "ratifies," In Chrysologus the Angel brings about, (interpres ost,) virtue is the oblation or bride’s gift, and a pure conscience is the witness.)

But if we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God?

The name of His Mother is added, "Mary."

Mary in interpreted, ’Star of the Sea,’ after the Hebrew; ’Mistress,’ after the Syriac; as she bare into the world the Light of salvation, and the Lord. (ed. note, r: their rebellion. S. Ambrose interprets it "God from my race," and "the bitterness of the sea." de Instit. Virg. 33. It is not necessary to give the origin of these various interpretations.)

And to whom she was betrothed is shewn, Joseph.

Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

What follows, "Before they came together," does not mean before she was brought to the bridegroom’s house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives home to their house before marriage; as we see done now also, and as the sons-in-law of Lot were with him in the house.

But the words denote carnal knowledge.

That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born.

Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might shew us that God ought to be borne in a chaste body.

Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy Spirit; "She was found with child of the Holy Ghost."

And found by none other than by Joseph, who knew all, as being her espoused husband.

For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child.

He says exactly "was found," for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, "Of the Holy Ghost." As much as to say, it was the Holy Ghost that wrought this miracle. For neither Gabriel nor Matthew could say any futher.

Therefore the words, "Is of the Holy Ghost," were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.

But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. (ed. note: And thus S. Hilary speaks of the sementiva ineuntis Spiritus "efficacia." de Trin. ii, 26])

That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit.

Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. (margin note: Aug., Enchir. c. 38])

But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that?

But says Helvidius; Neither would the Evangelist have said, "Before they came together," if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some times or other to dine in the harbour?

Surely we must either understand it thus, - that "before," though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place.

Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen.

Or the word "come together" may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, "before they came together," may mean before they solemnly celebrated the nuptial rites.

How this was done Matthew omits to write, but Luke relates after the conception of John, "In the sixth month the Angel was sent;" and again, "The Holy Ghost shall come upon thee." This is what Matthew relates in these words, "She was found with child of the Holy Ghost." And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from "Now Joseph her husband being a just man," to that place where it is said of the Magi, that "They returned into their own country another way."

If one desired to digest into one narrative the two accounts of Christ’s birth, he would arrange thus; beginning with Matthew’s words, "Now the birth of Christ was on this wise;" then taking up with Luke, from "There was in the days of Herod," [ Luk 1:5 ] to, "Mary abode with her three months," and "returned to her house;" then taking up again Matthew, add, "She was found with child of the Holy Ghost." [ Mat 1:10 ]

Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ’s disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; "Now Joseph her husband, being a just man."

Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses’ law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife.

St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, "Being a just man." Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

But how is Joseph thus called, "just," when he is ready to hide his wife’s sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.

But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, before he shews his rays, so Christ before He was born caused many wonders to be seen.

Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, "being a just man," with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.

He beheld her to be with child, whom he knew to be chaste; and because he had read, "There shall come a Rod out of the stem of Jesse," of which he knew that Mary was come (ed. note: Jerome in loc. Ambros. de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these words, considering Christ the ’Branch’ or flower (flos) which is spoken of in the clause following. Cyril Alex. et Theod. in loc. explain it of Christ.), and had also read, "Behold, a virgin shall conceive," he did not doubt that this prophecy should be fulfilled in her.

But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; "Being a just man, he was minded to put her away;" and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily.

But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

Or, being unwilling to bring her home to his house to live with him for ever, "he was minded to put her away privily;" that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other.

Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

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.

Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, "While he thought on these things."

In this is to be noted the wise soul that desires to undertake nothing rashly.

Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.

Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, "Behold the Angel of the Lord appeared to Joseph."

In this word "appeared" is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.

How the Angel appeared to Joseph is declared in the words, "In his sleep;" that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.

The Angel appearing calls him by name, and adds his descent, in order to banish fear, "Joseph, son of David;" Joseph, as though he were known to him by name and his familiar friend.

By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of his seed should Christ be born.

But by saying, "Be not afraid," he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away.

As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death.

Also by the words, "Fear not," he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.

Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, "If one finds a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour’s wife." [ Deu 22:25 ]

He says, "Fear not to take unto thee;" that is, to keep at home; for in thought she was already dismissed.

Or, "to take her," that is, in marriage union and continual converse.

There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before.

He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive.

Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart.

Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her.

But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, "That which is born in her is of the Holy Spirit."

To be "born in her," and "born of her," are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, "born," is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.

That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God.

But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it.

How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; "He was made of the seed of David according to the flesh." [ Rom 1:3 ] For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.

What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; "She shall bring forth a Son."

That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, "And thou shalt call His name Jesus;" for it was usual to give the name in circumcision.

He said not, "Shall bear thee a Son," as to Zacharias, "Behold, Elisabeth thy wife shall bear thee a son." For the woman who conceives of her husband, bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself.

Or, he left it unappropriated, to shew that she bare Him to the whole world.

"Thou shalt call His name," he says, and not, "shalt give Him a name," for His name had been given from all eternity.

This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune.

Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, "For He shall save His people from this sins."

He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.

Let them approach to hear this, who ask, Who is He that Mary bare? "He shall save His people;" not any other man’s people; from what? "from their sins." That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, "None can forgive sins but God only." [ Luk 5:1 ]

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,23. 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.

It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, "Now all this was done."

Here we must enquire why he should say "all this was done," when above he has only related the conception. It should be known that he says this to shew, that in the presence of God "all this was done" before it was done among men. Or he says, "all" this was done, because he is relating past events; for when he wrote, it was all done.

Or, he says, "all this was done," meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, "She shall bring forth a Son." [ Isa 7:14 ]

Or it may be said, that the word "that" does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, "He hung the other on the gallows, that the truth of the interpreter might be proved;" [ Gen 40:22 ] since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished.

Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, "Now all this hath happened;" as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets.

And at first he had spoken of Mary as "thy wife," but now in the words of the Prophet he brings in the word, "Virgin," that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, "Which was spoken of the Lord by the Prophet."

14 ; Since it is introduced in the Prophet by the words, "The Lord Himself shall give you a sign," it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity?

Indeed the Hebrew word signifying "Virgin" (Bethula) is not used in this place, but instead the word, ’Halma,’ (ed. note, a: , etc.) which except the LXX all render ’girl.’ But the word, ’Halma,’ has a twofold meaning; it signifies both ’girl,’ and ’hidden;’ therefore ’Halma’ denotes not only ’maiden’ or ’virgin,’ but ’hidden,’ ’secret;’ that is, one never exposed to the gaze of men, but kept under close custody by her parents.

In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called ’Halma.’ In our tongue also ’Halma’ means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage.

For that which Matthew the Evangelist says, "Shall have in her womb," the Prophet who is foretelling something future, writes, "shall receive." The Evangelist, not foretelling the future but describing the past, changes "shall receive," into "shall have;" but he who has, cannot after receive that he has. He says, "Lo, a Virgin shall have in her womb, and shall bear a Son."

The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.

He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother’s body was rather strengthened than weakened, and her virginity rather confirmed than lost.

Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was possible that human nature, born of the Virgin’s womb, should have preserved the virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin.

But forasmuch as it was God the Word who was now born in the flesh, He shewed Himself to be the Word, in that He preserved His mother’s virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity.

As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call His name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, ’Thou shalt call,’ but "They shall call."

First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

14 ; The LXX and three others translate, ’Thou shalt call,’ instead of which we have here, "They shall call," which is not so in the Hebrew; for the word, ’Charathi,’ which all render "Thou shalt call," may mean, ’And she shall call,’ that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, ’God with us.’

It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word.

In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made "Emmanuel," that is, "God with us," of a Virgin Mother. This "God with us" may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.

It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced.

A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, "Hear, O house of David;" [ Isa 7:13 ] not, ’Hear, O Ahaz.’

Again, "The Lord Himself shall give you a sign;" meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says "to you," (plur.) and not ’to thee,’ shews that this was not spoken to Ahaz, or on his account only.

What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him.

Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, "How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?" [ Rom 10:14 ]

That those things which were preached by the Apostle might not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy.

For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith.

This error then is barred by the Evangelist saying, "That it might be fulfilled which was spoken of the Lord by the Prophet."

Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, "Lo," to shew the certainty of prophecy.

There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment.

Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, "Yet forty days, and Nineveh shall be overthrown;" [ Jonah 3 ] understanding, unless the Ninevites amend themselves.

24.Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.

Life returned by the same entrance through which death had entered in. By Adam’s disobedience we were ruined, by Joseph’s obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, "And Joseph rising from sleep, did as the Angel of the Lord had commanded him."

He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.

"Took unto him" not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, "And knew her not."

Helvidius is at much superfluous trouble to make this word "know" refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb, ’until,’ denotes a fixed time when that should take place, which had not taken place before; so that here from the words, "He knew her not until she had brought forth her first-born Son," it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture.

To all this we answer, that the word ’until’ is to be understood in two senses in Scripture. And concerning the expression, "knew her not," he has himself shewn, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, "The child Jesus tarried behind in Jerusalem, and His parents knew not of it." [ Luk 2:43 ]

In like manner, ’until’ often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, "Even to your old age I am He." [ Isa 46:4 ] Will God then cease to be when they are grown old? Also the Saviour in the Gospel, "Lo, I am with you always, even to the end of this world." [ Mat 28:20 ] Will He then leave His disciples at the end of the world? Again, the Apostle says, "He must reign till He has put His enemies under His feet." [ 1Co 15:15 ]

Be it understood then, that which if it had not been written might have been doubted, is expressly declared to us; other things are left to our own understanding. (ed. note: In other words, "till," need not imply a termination at a certain point of time, but may be giving us information up to a point from which onwards there is already no doubt. Supposing an Evangelist thought the very notion shocking that Joseph should have considered the Blessed Virgin as his wife after he was a witness of her bearing God the Son, he would only say that the vision had its effect upon him up to that time when it was no longer necessary. Just as if, in speaking of a man like Augustine, one said, that, in consequence of some awful occurrence, he was in the habit of saying prayers till the time of his conversion, no one would suppose that he left them off on being converted.)

So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards.

As one might say, ’He told it not so long as he lived;’ would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves.

Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel’s words, "That which is born in her, etc." He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord?

It may be said, that "know" here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then "knew" that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain.

Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally.

From the words, "her first-born Son," some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother.

For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place.

Or; He is "first-born" among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. "And called His name Jesus," on the eighth day on which the circumcision took place, and the Name was given.

It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, "My soul fainted for Thy salvation;" [ Psa 119:81 ] and, "My soul hath rejoiced in Thy salvation." [ Psa 13:5 ] Also to him who spake, "I will joy in God my Saviour." [ Heb 3:18 ]

The account of the birth of Jesus Christ follows his genealogy. From these words, "before they came together," Helvidius and others have started objections, which have been answered long ago by St. Jerome, where he shews in many examples from Scripture, that the words before and until do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done. Thus when it is said, Sit thou at my right hand, till I make thine enemies they footstool, Psalm cix, by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father. In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it. Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced from the words, "before they came together," the end being accomplished by the power of the operation of the Holy Ghost, without their going together. If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all. Thus also in the language of Scripture, the word first-begotten does not mean after whom others were born, but before whom no one was born, where there were further issue or not. And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born. (Estius) --- True and perfect marriage, and continual living in the same, without knowing each other. (St. Augustine, lib. ii. Consen. Evang. chap. i.) (Bristow)

And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but "being a just man," and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the cause to God. Let us learn from Joseph to be ever tender of our neighbour's reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. (Haydock)

Fear not to take, &c. i.e., fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her. (Witham) --- As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii., and in the apostles' creed? The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it. (Estius in different location)

Jesus . . . he shall save, &c. The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus. The expectations of both Jew and Gentile looked forward to a saviour. St. Augustine, in the 18th book, 23d chapter, de Civitate Die, introduces a curious anecdote. He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ. The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue. It is remarkable that of the initials of these verses, St. Augustine had formed an acrostic to the following import, Greek: Iesous Christos Deos huios soter; that is, Jesus Christ, the Son of God, Saviour. (Haydock)

The Greeks in general, after St. John Chrysostom, look upon this as a continuation of the angel's speech to St. Joseph. The other Fathers and commentators think it a reflection of the evangelist.

Behold a virgin,[5] &c. The Jews sometimes objected, as we see in St. Justin's dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman. But St. Jerome tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? (Witham) --- How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e. a God with us, true God and true man. (Estius) --- The text says, they shall call, i.e. all men shall look upon Him as an Emmanuel. Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i.e. He shall be all these, not so much nominally, as really and in effect. (Haydock)

Ecce Virgo, Greek: idou e parthenos. So is it read, not only here in St. Matthew but in the Septuagint Isaias vii. St. Hier. [St. Jerome] lib. 1. Cont. Jovin. tom. iv. parte 2. pag. 174. Ostendant mihi, ubi hoc Verbo (Alma) appellentur et nuptæ, et imperitiam confitebor.

The heretic Helvidius argues from this text, and from what we read in the gospel of Christ's brethren, that Christ had brothers, and Mary other sons. But it is evident that in the style of the Scriptures, they who were no more than cousins were called brothers and sisters. (Haydock)

See note on ver. 18. --- St. Jerome assures us, that St. Joseph always preserved his virginal chastity. It is "of faith" that nothing contrary thereto ever took place with his chaste spouse, the blessed Virgin Mary. St. Joseph was given her by heaven to be the protector of her chastity, to secure her from calumnies in the birth of the Son of God, to assist her in her flight into Egypt, &c. &c. We cannot sufficiently admire the modest reserve of both parties. Mary does not venture to explain to her troubled husband the mystery of her pregnancy; and Joseph is afraid of mentioning his uneasiness and doubts, for fear of troubling her delicate mind and wounding her exquisite feelings. So great modesty, reserve and silence, are sure to be approved by heaven; and God sends an angel to Joseph in his sleep, to dissipate his doubts, and to expound to him the mystery of the incarnation. (Haydock)

Ver. 18.Now the generation of Christ was in this wise. The Birth of Christ happened in this manner. For Birth, the Greek has not γένεσις, i.e., generation, properly so called, but γέννησις, i.e., rise, conception, generation, nativity. When any one arises he is conceived, is begotten, is born.

When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. Syriac, "of the Spirit of holiness"that is, the Spirit who is holy, and the Author and Fountain of all holiness.

God willed the Blessed Virgin to be betrothed to Joseph1. Because Joseph appears to have been the nearest heir of David's kingdom, that it might devolve from him upon Christ, as from a father to a son, by due order and right of succession, as I have said,

ver. 16, the husband of Mary. This must mean that he had married her. 2. Joseph wished to put her away, as being with child, as it is said in the verse following. He had therefore taken her to him to wife; for no one puts away what he has not. 3. Because "betrothed" (Luk_2:5) is interpreted to mean married. Yea, Joseph called her his wife. She was therefore already married, and introduced into the house of her husband, Joseph, as his wife, that, by this means, Joseph might be the attesting witness of her virginity, and the guardian and nourisher both of herself and her Child Jesus. Consider, also, that the Blessed Virgin, as soon as she had received Gabriel's message, being now full of the WORD, visited Elizabeth, and abode with her three months. From whence it does not seem that she there celebrated her marriage with Joseph, nor yet after her return to Nazareth, for there exists no trace of such an event. So that she must have celebrated this marriage before Gabriel's message, and the Incarnation of the WORD. Neither would it have been becoming that an unmarried virgin should undertake so great a journey into a mountainous country, without a husband, or companion, or without her guardian sending a maid, or some female relation with her. 4. Because it was plainly befitting that Christ should be born of a woman who was actually married, in order that he might not be despised by the Jews as illegitimate, but might be received as a legitimate son. And this is why Joseph is called Christ's father. Finally, offspring is the proper fruit of wedlock. Thus Jerome, Haymo, Chrysostom, Theophylact, Ambrose, Jansenius, Suarez, and others, passim.

It may be objected1. That the angel says to Joseph, "Fear not to take Mary thy wife." Therefore, he had not taken her to wife, but only espoused her by betrothal. I replyto take, here means the same thing as to keep, and retain: for the angel calls her his wife. They were therefore married. The Hebrew verbs often signify not only inchoate, but continuous action. The meaning, therefore, is"Dismiss not, O Joseph, thy wife Mary, but keep and retain her." For nothing is put away save what has been received and possessed.

2. The Virgin is here called betrothed, before they came together, therefore before marriage. In reply, I deny the consequence. To come together does not here signify to contract marriage, nor yet to cohabit, but to make use of marriage already contracted.

3. Why is she here spoken of, not as married, but as espoused? I reply, she is called espoused or betrothed, because her husband had not known her; and therefore she was as a bride, not yet married to her husband, but only promised. So S. Chrysostom. Hence Peter Chrysologus (Serm. 175) says, Joseph was a husband in name only, by consent of his spouse; that is, he was accounted her husband by the bond, not the consummation of marriage.

That there was, however, a real marriage between Joseph and the Blessed Virgin is certain from the words of the Gospel, and the common agreement of theologians; and the axiom of lawyers, that"Consent, not consummation, validates marriage." Whence S. Augustine (lib. 1, de Nuptiis, c. 11) says"The good of marriage was fulfilled in those parents of Christ. There was offspring, fidelity, a sacrament (for these are the three goods of marriage). We recognize the offspring, the Lord Jesus Himself; the fidelity, for there was no adultery; the sacrament, for there was no divorce." He teaches the same more at large against Julian the Pelagian (lib. 5), who denied the marriage of Joseph and Mary. In chap. 9, he maintains that the jus matrimonii is not repugnant to a vow of chastity. By marriage, I possess a right over my wife, but because of my vow, I cannot use that right lawfully. If I do use it, I sin against my vow, not my marriage. That is, I do what is, technically, an irreligious, not an unjust act. For there is not adultery, as it would be, if the wife were joined in marriage. Joseph, therefore, had by matrimony, a power over the Blessed Virgin, but by his purpose, and as it would seem by his vow of chastity, he would not use this power. To have a right or power to do a thing, and to use that power, are wholly different things. The first is necessary for valid matrimony, but not the second.

This right of cohabitation, and quasi dominion over a wife, in the case of married virgins, has several true and real, not fictitious consequences. The first is, that a virgin bride cannot marry another husband. The second is, that although the vow be broken by cohabitation, it is not fornication. The third, that offspring divinely granted and born (as Christ in the present instance was conceived of the Holy Ghost) is accounted legitimate as being born in wedlock.

From all this, it may be gathered that the marriage of the Blessed Virgin Mary with Joseph was not only real matrimony, but lawful, yea, holyreal, because the essence of wedlock consists in the mutual delivery of power over each other's body, even though this power be never exercised. And a vow of virginity takes away this power and right from no one, but only renders its exercise unlawful. It is after a similar manner that the power is separated from the use of a thing, in the case of certain religious, who remain owners of their paternal inheritance, but who, on account of their vow of poverty, are not able to make use of it. It was lawful marriage, because, although the Blessed Virgin had made a vow of virginity, yet she lawfully, and without peril of a breach of her vow, engaged in marriage, because she knew by the inspiration of the Holy Ghost, that Joseph would never use his power and marital rights to the detriment of her vow. So S. Augustine, de S. Virgin., c. 4, and theologians, passim. It is, moreover, probable that the Blessed Virgin Mary had revealed this, her vow, to Joseph before marriage, and that he had consented to it. Some add, that he had promised to be the guardian of her vow. It was holy marriage, because by means of it Joseph protected the good repute and the virginity of Blessed Mary; and became the guardian, nourisher, and educator of the Child Jesus. What were more holy than this?

See S. Thomas, 3 part 29. 2. 1. in corpore, where he assigns many reasons why Christ was born of an espoused virgin. And he adds that there might be a fifth reason why the Mother of the Lord was espoused and a virgin, in order that in her person both virginity and matrimony might be honoured against the heretics, who attack either one or the other. The holy martyr Ignatius, cited by S. Jerome, gives yet another reasonin order that her child-bearing might be concealed from the devil, so that he thought that Christ was not born of a virgin, but of a wife.

Observe here, tropologically, in the Blessed Virgin and Joseph the utmost height of angelic purity and virginity. And thus, the Blessed Virgin has communicated this gift of conjugal chastity to several eminent persons, specially devoted to her, as to S. Pulcheria, and Martian, to SS. Julian and Basilissa, to whom, in the first night after their vow of chastity, Christ appeared, accompanied by a vast throng of men in white robes, on the one hand, and the Blessed Virgin, girt about with a virgin throng, on the other hand. They who were with Christ chanted forth"Thou hast conquered Julian, thou hast conquered." And they who were with the Blessed Virgin replied"Blessed art thou, Basilissa, who hast despised earthly marriage, and prepared thyself for eternal glory." Wherefore Julian was the spiritual ancestor of innumerable believers in Christ and martyrs, and Basilissa, by word and example, was the mother of innumerable virgins of Christ.

Also S. Henry I., or as some say, II., Emperor of Germany led such a life with his wife Cunegundes, of whom, when he was dying, he said to her parents"Lo! a virgin I received her from you, a virgin I restore her to you." Such, too, were S. Cæcilia, with her spouse Valerian, to whom the Blessed Virgin sent by the hands of angels crowns of roses and lilies.

Symbolically, in this marriage and family union of Joseph with Mary there was an image of the Sacred Trinity. For Joseph represented the Eternal Father, the Blessed Virgin the Holy Ghost, both because she was most holy, and because she had conceived by the Holy Spirit. Christ represented Himself, even the Son of God. Whence, 1. As there is in the Sacred Trinity an essence of Deity in Three Persons, so here was there one marriage and one perfect family, consisting of three persons, namely, Joseph, Mary, and Christ. 2. As in the Holy Trinity the Father spiritually begets the Son, and breathes the Holy Ghost, so here the Blessed Virgin spirituallynot carnally, but by the power of the Holy Ghostconceived and brought forth Christ. 3. In the Holy Trinity, the Father begets the Son, as light emits light: whence we sing in the Creed, "Light of Light, very God of very God;" so the Blessed Virgin, as the Star of the Sea, brought forth Christ, who is "the Brightness of Eternal Light," and the "Mirror without a spot." (Wisd. vii. 25.) Whence, like as a star, without any diminution of itself, sends forth its rays, so did the Blessed Virgin, without any derogation to herself, bring forth Christ the Light of the world. "Neither do the star's rays diminish its lustre, nor did the Son of the Virgin take away her maiden purity and integrity," says S. Bernard. (Hom. 2 super Missus est) Whence also those words of Simeon concerning Christ, "A Light to lighten the Gentiles, and the glory of Thy people Israel."

This family was then, as it were, a heaven upon eartha family, not so much of three human persons as of three embodied angelsyea, symbolically, as it were, of three Divine Persons. Therefore it is not doubtful that it was thronged with angels, ministering to the Virgin, as Queen of Heaven, and to Christ, as their Lord and their God. Yea, they were amazed, and had the utmost desire to behold the WORD Incarnate. Therefore, that house, as it were heaven, was concealing an admirable mystery. Black without, but fair within, "as the tents of Cedar, as the curtains of Solomon" (Song i. 5), says Rupert. Whence John Gerson (Sermon on the Nativity) exclaims in wonder"O, how delectable to the Trinity, Father, Son, and Holy Ghost, was that house's Trinity, Christ, Mary, Joseph. Nothing dearer, nothing better, nothing on earth more excellent. Heaven envied earth such inhabitantsinhabitants more befitting heaven than earth."

Tropologically, Let husbands and wives imitate the Blessed Virgin and Joseph in purity, in sanctity, in patience, and charity, bearing one another's burdens. There was in this family of Joseph, Mary, and Christ, the utmost concord amongst all, the utmost love, the utmost reverence, humility, piety, help, and mutual compliance. From it, not only all bickering was absent, but even the very lightest suspicion of any evil thing. Hence such a family deserved to have Christ, the Holy of Holies, for its offspring. In our day, there are often in families depraved, disobedient, proud, quarrelsome, impure children, because their parents are such. Like father, like child. What he sees and hears his father and mother do, that he also imitates and imbibes. Children ever ape their parents.

Before they came together. Understand this not as though they afterwards came together for the marital debt, as the impure Helvidius maintained, who denied that the Blessed Virgin was always a virgin, and asserted that she afterwards became by Joseph the mother of those who, in the Gospel, are called the Lord's brethren. S. Jerome confutes him at length, and shows that nothing is meant here except the miraculous conception of Christ by a pure virgin. Thus we say in common speech, "Such a one had grey hairs before he was an old man," meaning that it was remarkable that he was early grey-headed, even though he never became an old man, but died before he came to old age. Similarly also we say, "His boy was wise before he came to man's estate," meaning that he was of precocious intellect, even though he died before he was of mature age; as those who are precocious do thus often die. Moreover, the brethren of the Lord are called His kinsmen. For, as S. Jerome says (Cont. Helvid.), brethren are so called in four ways: by nature, race, relationship, affection. People are brethren by nature, who are born of the same parents, by race, who belong to the same nation, as S. Paul calls the Jews his brethren (Rom. ix. I), by kinship, as cousins are called brethren in Scripture, by affection, as when Christians love one another with mutual fraternal love. For this is the love of the brotherhood, which S. Paul so often commands.

She was found with child, by the Holy Ghost. Observe that Joseph understood by her appearance, that his wife, the Blessed Virgin, had conceived. But whether he knew that she was with child by the Holy Ghost, or not, is doubtful. S. Basil, Origen, Theophylact, and others, hold the affirmative. But the contrary is more probable, because Joseph wished to put her away, but is forbidden by the angel, who removes his scruple, adding, "That which is conceived in her is of the Holy Ghost." Therefore, before the revelation of the angel, he did not know this, because had he known it, he would not have wished to put her away.

It is said, therefore, that the Blessed Virgin was found with child of the Holy Ghost, because she had verily conceived by Him. The expression, by the Holy Ghost, must be referred to the words with child, not to was found. So the rest of the Fathers and Interpreters, passim. Origen adds that, "She was found by the angels, for they knew that she had conceived by the Holy Ghost."

Of the Holy Ghost. Not as though Christ were framed of the substance of the Holy Spirit, as is the case with other offspring, nor of the Holy Ghost as a father; because Christ, quà man, was not like to the Holy Ghost, who in His nature is God; but of the Holy Ghost as an agent and artificer. Thus S. Ambrose, in Luc. i. 35. Of the Holy Ghost, not, therefore, as of the Father, but, as it were, supplying the concourse of the father. For the Holy Ghost supplied the place of a father to Christ, through His power and operation. So S. Ambrose c. 2, de Spiritu Sancto, c. 5, and S. Augustine, Enchiridion, c. 39. For the substance of our Lord's body was supplied by the Blessed Virgin, as His only human parent. Strictly speaking, by denotes the efficient cause, of the material causeas we say in the Creed: "Conceived by the Holy Ghost, born of the Virgin Mary."

You may askwhy does not Matthew say also, "With child by the Eternal Father, and by the Son. as well as by the Holy Ghost?" It is replied that he might have said this with equal truth. For it is an axiom among Theologians, that the operations of the Holy Trinity, ad extrathat is, with reference to the universe of created thingsare common to all the Three Divine Persons. But he preferred to say, "By the Holy Ghost," because, as power is appropriated to the Father, and wisdom to the Son, so love, goodness, and grace, which especially shine forth in this work of the Incarnation, are attributed to the Holy Ghost. For the Holy Ghost proceeds from the Father and the Son by spiration, being, as it were, the term of the ideal love of the Father and the Son.

Moreover S. Thomas (3 part, quæst. 32, art. 1 et seq) teaches that the words "by the Holy Ghost" signify three things: 1. That of the pure love of God and the Holy Spirit, without any human merits, the Incarnation of the Lord was accomplished. 2. Of the same Grace of God and the Holy Spirit, without previous merits, He was conceived. Whence S. Augustine, c. de Prædest. Sanct. c. 15, proposes Christ, as it were, the ideal of election and the elect. "Whatsoever man is a Christian, he becomes such from the beginning of his faith by that self-same grace by which, at the first, Christ was made man: by the same Spirit a Christian is born again, by whom Christ was born; remission of sins is effected in us by the self-same Spirit by whom it was brought about that Christ should have no sin." 3. Christ was holy, by virtue of his conception. For, like as a man, who, by ordinary generation, is propagated from Adam, a sinner, is by virtue of his conception born a sinner, so Christ, who was conceived, and, as it were, propagated by the Holy Ghost, was conceived holy by virtue of his conception. For that which the Holy Ghost worketh can be nothing else save warmth and fire. 4. By the Holy Ghost, signifies that He, in the formation of the Humanity of Christ, transposed all His sanctity into It (so far as a creature's capacity would allow of such a thing, and so far as a creature can become like the Creator), and, as it were, transformed It into Himself: so that, next to Himself, He made It to be a pattern and prototype of holiness, that from It and according to It He might, as it were, express and depict all other holiness, both of all angels, and all men. Therefore the humanity of Christ was the most perfect, special, and most holy work of the Holy Ghost, in which He Himself constituted a fount of all sanctity, which, by its own purity, might wash away the filth of all sins, and, so far as it is concerned, sanctify all sinners.

Moreover, S. Thomas (quæst. 32, art. 2) teaches that the preposition "by," in the expression by the Holy Ghost, signifies that Christ is consubstantial with the Holy Ghost, as touching his Godhead, not as touching his manhood, which He wrought in Christ. This, however, S. Augustine denies.

Whereupon Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily

1. S. Chrysostom (in loco), S. Augustine (Epist. 52, ad Macedon.), Justin M. (contra Tryphon.), are of opinion, that Joseph suspected evil of the Blessed Virgin, as though she had conceived by another man. They think that this is hinted at in the expression, make her a public example. But we say, far be any such suspicions concerning a virgin so holy, or a man so just. How, indeed, could Joseph have suspected adultery in such a wife, or uncleanness in her parents' house?

2. Others think that Joseph wished to put away the Blessed Virgin out of extreme reverence, because he thought himself unworthy to have to wife one who was with child by the Holy Ghost. Whence they are also of opinion that S. Joseph accompanied the Blessed Virgin when she visited Elizabeth, and heard her saluted as Mother of God, and therefore thought himself unworthy of her. This is the opinion of Origen, S. Basil, Theophylact, S. Bernard (Hom. 2 super Missus est). S. Brigit asserts that the same was revealed to her (lib. 7, Revelat. c. 25). Whence Salmeron (lib. 3, c. 30) supports the same opinion by thirteen reasons.

But, 3, plainly and surely, Joseph, seeing the Blessed Virgin with child, was astonished at the novelty of the thing, and his mind was agitated by contending and fluctuating emotions, and he reasoned somewhat in this way: "I know that this Virgin is most holy, wherefore I do not believe that she has been false to her troth, plighted to me. Still, she is with child, and I know not by me. But by whom I know not. Can it be by a former husband? Or can she have suffered violence on her journey, when she went to visit Elizabeth? Can she have suffered illusion from some spirit during sleep? Or, what would be more consonant with her sanctity, is she with child by an angel, or by the Deity Himself? Well, however the case may be, I am unwilling to retain her, if an angel, or God Himself, desires to have her. Wherefore I will resign her, and put her away from me."

God permitted this to take place in order that the conception of the Blessed Virgin by the Holy Ghost might be attested unto all, both by Joseph and by the Angel. Thus God permitted S. Thomas to doubt concerning Christ's Resurrection, that he, touching Christ's very wounds, might bear an irrefragable testimony to the same Resurrection.

Joseph, who was a righteous man, teaches husbands and believers not to suspect evil concerning just and holy persons upon slight grounds, but to wait for proofs. They should not be too ready to infer guilt, but should put the most favourable construction they can upon everything.

You may ask, why did not Joseph interrogate the Blessed Virgin, wherefore, and by whom she was with child? I reply, that it is merely the first thought which arose in Joseph's mind, which is referred to, and which, out of modesty, he kept to himself. And he was shortly afterwards anticipated by the Angel, who answered in behalf of the Virgin, and exonerated him by saying that she had conceived by the Holy Ghost.

The Blessed Virgin was unwilling, of her own accord, to make known this divine secret to Joseph, in order that she might not seem to boast of her own gifts, so wonderful and so divine; but she confided all to God, and God's providential care, most certainly trusting that God would defend her good repute and her innocence, and either in His own time open out the whole matter, as she had seen that He had lately done in the case of her cousin Elizabeth, or else would order all things to His own greater glory, and therefore to the greater honour and reverence of this, her conception. From whence, see here and admire the greatness of soul, and the lofty resignation and confidence of the Blessed Virgin in God, whereby she put away from her all this peril and fear of dark suspicion and infamy. And herein she has given a singular example of equanimity and confidence to wives who have jealous husbands, that they, too, should put their trust in God, that God will make clear their innocence and chastity, will protect them, and make them a praise, as he did in this case of the Blessed Virgin. Thus S. Jerome says: "This is the testimony to Mary's purity, that Joseph, knowing her chastity, and wondering at what had happened, hides in silence the mystery of which he was ignorant." And S. Ambrose (in Luc. i.) says: "The Lord preferred that some should rather doubt concerning His own generation, than concerning His Mother's purity."

It appears from all this that Joseph did not accompany the Blessed Virgin when she, very shortly after her Conception of Christ, visited S. Elizabeth. For if he had been in her company, and had seen and heard the great and wonderful things which befell her, they would have removed all his scruples, and he would not have thought of putting her away. And especially when S. Elizabeth said to the Blessed Virgin: "Whence is this to me, that the mother of my Lord should come to me? He would have known from thence, that not only had she conceived of God, but that she had conceived God Himself, and that she was carrying Him in her womb.

Observe that Joseph is here called justthat is, a man of probityforasmuch as he was one who wished, out of charity, to consult for the good fame, yea, even for the dignity of his spouse, when he thinks of putting away privily one whom he thought himself unworthy of. S. Jerome and Theophylact think that husbands were commanded by the old law to traduce and accuse before the judges their wives, if they were guilty of adultery. But they adduce no place in which such a precept is given. For the passage in Num. v. 2 only permits such a thing to be done, but does not order it.

To make her a public example. Not, to send her away to her own house, as Abul. thinks. For the Greek is, παραδειγμάτισαιthat is, to disgrace, to defame, or, as S. Augustine (Epist. 59, ad Paulinum) says, rendering literally, "to make an example of." It was the custom in Crete to lead adulteresses through the midst of the streets, as they did captives at Rome, that they might be gazed at and derided. Whence that ancient punishment by law against bawds: "Let bawds and adulterers be caned through the public streets of the city, that they may be reviled and derided." And the line of Propertius: "Not even if the infamous one should traverse the whole city."

Was minded to put her away privily. By the way of secret divorce, giving her privily a bill of divorcement, as Abul. says on the passage, quæst. 39; or rather, and in a more honourable way for her, by leaving her on the plea of travel, as going away into a far country. So Maldonatus. Whence the Syriac translates: "And he thought of leaving her secretly:" and the Arabic, "Since he did not wish to put her to public shame, he thought upon a private dismissal."

But while he thought on these things. He had evidently not resolved upon them. For this was his first thought, and, as it were, the first motive of his mind. Behold the angel of the Lord appeared to him in his sleep, 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.

Conceived: that is at one and the same time, conceived, formed, and animated, for this is the proper meaning of γεννηθένthat is, begotten, born. See Abul., quæst. 52, and S. Thomas, 3 part. quæst. 33 & 34, where he teaches that the Body of Christ was in the very instant of its Conception, as regarded all its members, 1, perfectly formed and organized by the Holy Ghost; 2, animated with a reasonable soul; 3, assumed by the WORD. 4. That the soul of Christ was filled with all wisdom, and the grace of that Headship which flows from thence into all the membersi.e., to all the faithful. 5. That the same soul saw God through the Beatific Vision. 6. That the same had the use of reason, even apart from the Beatific Vision, by means of infused knowledge, and that, in this way, It knew that It was hypostatically united to the Word, and therefore gave God highest thanks because of this vision and exaltation: and that God revealed to the soul of Christ His own will, concerning His death upon the Cross, that He might thereby redeem and save mankind; and that the soul of Christ forthwith accepted this, and offered himself to God as a whole burnt-offering, a victim for sin for the salvation of the world, with the utmost humility, obedience, reverence, love, exultation, and joyfulness of mind, saying"Lo, I come; in the volume of the book it is written of me, that I should do thy will. Yea, O my God, I am content to do it: Thy law is written in my heart." (Ps. xxxix. 8, and Heb. x. 7.)

She shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. If Jesus, as follows from this, is Emmanuel, that is, God with us; if He is the offspring and the Son of Blessed Mary, as is here said, then she is not only Mother of Christ but Mother of God, as defined by the Council of Ephesus against Nestorius. For Mother and Son are relative terms. Moreover, Valentinus is condemned by this passage, who taught that Christ brought down a celestial body from heaven, and passed through the Blessed Virgin as through a conduit-pipe. But she who bears a son is really the mother of the son; and furnishes, and indeed provides his body and all his limbs.

Jesus, that is, Saviour. This was Christ's proper name, here foretold by the Angel, but given Him at circumcision, a name which signifies and represents His office and dignityyea, compendiously His whole life.

Now all this was done, that it might be fulfilled which the Lord spoke by the prophet saying, Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. The Syriac is: And they shall call his name Amanuil, which is explained, God with us. The Persian has, Immanuil, that is, because God dwelleth in us. The Egyptian versionAnd they shall give him the name Emmanuel, the interpretation of which is, for God is with us. S. Matthew to the reader, or, as some think, the Angel to Joseph, here brings forward the prophecy in Isa. vii. 14, to signify that it was now being fulfilled in this Conception of the Blessed Virgin, his wife, and would be perfectly fulfilled when she brought forth. And therefore he called Joseph the son of David, because the same thing was promised by God to David. I have fully expounded this prophecy in my commentary on Isa. vii., which see.

Behold. A word exacting attention, consideration, and admiration. As it were, "Behold, O ye angels, and all mankind, see and admire a new and wonderful thing, a thing unheard of in all ages. For a virgin shall conceive and bring forth Emmanuel, that is, God made man." Whence Jeremiah, overcome with astonishment at the same event, exclaims (xxxi. 22), "The Lord hath created a new thing upon the earth: a woman shall compass a man."

Cyrus, the first king of Persia, according to the testimony of Xenophon, never admired, and taught his friends to admire nothing on earth. For this is the mark of a great and a regal mind, to despise all things as being beneath him, as being of less importance than himself. And Seneca said that a wise man admired nothing, because, being above the earth, he despised all things lower than himself. But in Divine matters all things are worthy of admiration; because they are great, yea, the greatest things, especially the mystery of Emmanuel, because it is the great mystery of Divine Godliness, as the Apostle says, 1 Tim. iii. 10. Therefore, the goodness of the great God is a thing to be astonished at and admired. "Who through the bowels of his mercy visited us, the day-spring from on high." "Behold, therefore, the infant Word, the wise Child, the God-Man," says S. Bernard. Theologians and contemplative writers teach that we can consider and meditate upon this mystery in various ways, as by the method of compassion, of joy, of thanksgiving, of love, of imitation, but most loftily by wonder, as though we were always stumbling, amazed and astounded at this so great condescension of our God, whereby He deigned to descend to us worms of the earth so as to become a worm with us; and this, not for His own sake, but for ours, that He might unite men as worms to Himself, and make them gods. Thus the Blessed Virgin was amazed, and thus, too, S. Paul, S. Bernard, and Francis, and other especially saintly persons, who plainly and entirely despised the world, and all the things which are in the world, as being petty, brief, and transitory, and fixed their whole love, thought, and amazement on the Word Incarnate, and had their conversation always with Jesus, despising all other things.

Emmanuel. The Syriac has Amman Elohani.e., our God with us; but the word our is not in the Hebrew Emmanuel. From the Syriac it appears possible that S. Matthew, if he wrote in Syriac (as, many think, because the Jews for whom he was writing, in the time of Christ spoke in Syriac), interpreted the Hebrew Emmanuel by the Syriac Emman Eloha, or God with us. Munster, and others who have translated the Gospel of S. Matthew out of Latin into Hebrew, render the single Hebrew word Emmanuel by two, Immanu Elohim.

Some think that this interpretation was made by the Greek translator, who was followed by the Latin. The French shorten Emmanuel into Noel, which they duplicate and sing at Christmastide. Now, the name Emmanuel signifies the Incarnation of the WORD, and His whole Economy in the Flesh, because by It He was properly and physically God with us, by means of His flesh and His conversation, and ethically by reconciliation and grace. So S. Chrysostom.

You may say: How is the name Jesus the same as Emmanuel, as S. Matthew here intimates? Tertullian (lib. contra Judæos) answers that it is the same in sense if not in sound. For that God should be with us is the same thing as that a Saviouri.e., Jesusshould be with us. For none other than God could be our Saviour.

Observe the Hebraism by which called is put for be. He shall be called Emmanuel, that is, He shall be Emmanuel. This is by the figure of speech metonymy, to which the following passages are clearly similar: Jer. xxiii. 6, Zech. viii. 3, and Is. ix. 6"And his name shall be called Wonderful, Counsellor, God: the Mighty, the Father of the world to come, the Prince of peace." For all these things are signified, either explicitly or implicitly by the name of Jesus.

Note, also, that Christ is not called by Matthew and Isaiah Emmanu Jehovah, or Emmanu Adonai or Elohim, though all these are names of God, because Jehovah connotes the essence of God, or signifies God as He is the first, chief, and uncircumscribable Entity, from whom all other entities derive their existence. Adonai connotes the dominion of God, and signifies God as He is the Ruler, the Judge, and the Avenger of all things. But El connotes the might and omnipotence of God, and signifies God as He is strong and omnipotent, because God manifested His utmost might and power in the Incarnation, and in Christ, for through Christ He hath vanquished His strongest enemies, even the devils, hell, death, and sin, yea, and all sins and vices, however many and however great. Whence, also, the Angel who announced this mystery, was called Gabrieli.e., the strength of God.

Hence, also, tropologically, observe: God is with us, not only in essence, presence, and power, as He is in all and every creature; but by the Incarnation He is also with us truly, properly, and really, as a Brother, living, speaking with us in the human nature assumed by Him, Therefore2, He is with us, as a Head with its members. For Christ, as the Head of the faithful, causes to flow into them spiritual sense and motion, together with direction and government. 3. The Same, being Incarnate, is with us in the Eucharist, as it were our Food, feeding us with his own Flesh, and giving us to drink of His own Blood. So far, physically. 4. Christ, ethically, is with the Church as a bridegroom with a bride, assisting, protecting, sustaining, adorning, making her fruitful. Whence the Psalmist: "For though I should walk in the midst of the shadow of death, I will fear no evil, for thou art with me." (Ps. xxii. 4.) Therefore the believer, in every difficulty, labour, or tribulation, invokes Emmanuel, that is, God with us, conversant in our flesh. And joyfully he cries, "The Lord is my Shepherd, I shall lack nothing. He shall lead me in a green pasture, and lead me forth beside the waters of comfort." And, Ps. xxvii. 1, "The Lord is my light and my salvation, whom, then, shall I fear? The Lord is the protector of my life, of whom shall I be afraid? If armies in camp should stand together against me, my heart shall not fear; if a battle should rise up against me, in this will I be confident." And with Paul, "If God be for us, who is against us?" so now, to any believer, but especially to a saint or a martyr, it is lawful to say what the Angel said to Gideon, "The Lord is with thee, O most valiant man." (Judges vi. 12.)

And Joseph rising from sleep, did as the angel of the Lord had bidden him, and took unto him his wife: that is, did not put her away, but retained her with him, for this was what the Angel commanded him.

And knew her not till she had brought forth her first-born son: and he called his name Jesus.

1. S. Hilary, in loc., cited by S. Thomas in Catena, Dionys. Carthus., and Gagneius expound as follows: As the Jews were not able to look upon and recognize the face of Moses on account of the rays of light which God had, as it were, breathed into him when He talked with him on Mount Sinai, so neither was Joseph able to look upon and to know the Blessed Virgin, forasmuch as she had God in her womb, and therefore her face was most radiant. But after Christ was born, this glory and effulgence left her face, and then she could be seen and known by Joseph.

2. On the contrary S. Epiphanius, Hæresi 30that is, his treatise against the Ebionitesexpounds thus: Joseph knew her not in mind. He did not discover the sanctity and the dignity of the Blessed Virgin, his wife, until she brought forth Christ. But these expositions are either incorrect or else symbolical and mystical.

3. According, therefore, to the true literal meaning, to know one's wife signifies in Scripture the conjugal act. This, therefore, is excluded with reference to Christ, so as to signify that He was not conceived of Joseph, but by the Holy Ghost.

Until. From hence the heretics have taken occasion to say that Joseph knew her after she had brought forth her Son. Whence they deny that the Blessed Virgin always remained a Virgin, and that after bearing her Child she lost her virginity. Thus Helvidius, Jovinian, the Ebionites, and the rest of the Antidicomariani, who are confuted by S. Epiphanius, S. Jerome, S. Augustine and others, who teach that the word until, in this place, only signifies what took place up to the time of the birth, not what happened after the birth, which is not here referred to. For by this word until, Matthew wished to assert a wonderful thinga thing hitherto unheard of, and, according to nature, incredibleeven the Conception of Christ, without a father, by a virgin mother. Similarly, until is used, Psa_110:1., "Sit thou at my right hand, until I make thy enemies thy footstool," not because Thou shalt not after that sit any longer, but because Thou shalt then sit far more gloriously, as victor and triumphant at my right hand. And in Mat_5:26, "Thou shalt not go out from thence until thou shalt pay the last farthing;" that is, thou shalt never come out from the fire of hell. And 2Sa_6:23, "Therefore Michal, the daughter of Saul, had no child unto the day of her death," i.e., never. And, Gen_8:7, concerning the raven, which Noah sent forth out of the ark: "Which went forth and did not return until the waters were dried up;" i.e., it never returned. Thus, too, we say, "S. Agnes continued a virgin until death;" i.e., she always remained a virgin, for she could not lose her virginity after she was dead.

You may urge, S. Matthew says, until she brought forth her firstborn son; therefore she had other sons, by Joseph, namely those who in the Gospel are called the Lord's brethren. I reply by denying the conclusion. For, in Scripture, any one is called a first-born son, who has no elder brothers, even though he be an only son. This is plain from Exo_4:22, and 14:2. The word "first" denies the existence of any previous sons, but does not require, or presuppose, that there were any subsequent. Thus, an only son is even now called the first-born.

Therefore it is a doctrine of the faith that the Blessed Virgin always remained a virgin, as is plain from S. Luk_1:34, Eze_44:2, and by the universal consent of the Fathers, and the common consent, and perpetual tradition of the Church. (See S. Jerome, contra Helvid., init. tom. 2.)

*Limum, lit. mud, slime. (Return to the place.)

18 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. 19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20 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. 21 And she shall bring forth 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 of the Lord by the prophet, saying, 23 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. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

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. xi. 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. cxxxix. 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, Deut. xx. 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. xiii. 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 ( Luke i. 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, Deut. xxii. 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. xxxviii. 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 ( Deut. xxii. 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 ( Luke i. 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. x. 5 . Hence he is said to be made of a woman ( Gal. iv. 4 ), and yet to be that second Adam that is the Lord from heaven, 1 Cor. xv. 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, Luke i. 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 vii. 45 ; Heb. iv. 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, Zech. vi. 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. xiii. 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. ii. 14 ); and so to redeem them from among men ( Rev. xiv. 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. xi. 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. vii. 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 ( Luke i. 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 ( Ezek. xlviii. 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, Luke ii. 1 , &c. 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, Exod. xxi. 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.

18. Now the birth of Jesus Christ was on this wise-- or, "thus."

When as his mother Mary was espoused-- rather, "betrothed."

to Joseph, before they came together, she was found-- discovered to be.

with child of the Holy Ghost-- It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught ( Ac 5:3 , 4 , &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness ( Mt 28:19 ; 2Co 13:14 ). On the miraculous conception of our Lord, see on Lu 1:35 .

19. Then Joseph her husband-- Compare Mt 1:20 , "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.

being a just man, and not willing to make her a public example-- to expose her (see De 22:23 , 24 )

was minded to put her away privily-- that is, privately by giving her the required writing of divorcement ( De 24:1 ), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.

20. But while he thought on these things-- Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at the last extremity the Lord Himself interposes.

behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David-- This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.

fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost-- Though a dark cloud now overhangs this relationship, it is unsullied still.

21. And she shall bring forth a son-- Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth ( Lu 1:13 ).

and thou-- as his legal father.

shalt call his name JESUS-- from the Hebrew meaning "Jehovah the Saviour"; in Greek Jesus--to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!

for he shall save-- The "He" is here emphatic--He it is that shall save; He personally, and by personal acts (as Webster and Wilkinson express it).

his people-- the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."

from their sins-- in the most comprehensive sense of salvation from sin ( Re 1:5 ; Ep 5:25-27 ).

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- ( Is 7:14 ).

saying-- as follows.

23. Behold, a virgin-- It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.

shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us-- Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.

24. Then Joseph, being raised from sleep-- and all his difficulties now removed.

did as the angel of the Lord had bidden him, and took unto him his wife-- With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman--suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!

25. And knew her not till she had brought forth her first-born son: and he called his name JESUS-- The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1Sa 15:35 ; 2Sa 6:23 ; Mt 12:20 ); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as Lightfoot says, "The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before." (See on Mt 13:55 , 56 ).