This
evangelist begins with the account of Christ's parentage and birth, the
ancestors from whom he descended, and the manner of his entry into the
world, to make it appear that he was indeed the Messiah promised, for it was
foretold that he should be the son of David, and should be born of a virgin;
and that he was so is here plainly shown; for here is, I. His pedigree from
Abraham in forty-two generations, three fourteens, ver. 1-17. II. An account
of the circumstances of his birth, so far as was requisite to show that he
was born of a virgin, ver. 18-25. Thus methodically is the life of our
blessed Saviour written, as lives should be written, for the clearer
proposing of the example of them.
1 The book of the generation of Jesus Christ,
the son of David, the son of Abraham. 2 Abraham begat Isaac; and
Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And
Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom
begat Aram; 4 And Aram begat Aminadab; and Aminadab begat
Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of
Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6 And
Jesse begat David the king; and David the king begat Solomon of her that
had been the wife of Urias; 7 And Solomon begat Roboam; and
Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat;
and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias
begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat
Josias; 11 And Josias begat Jechonias and his brethren, about
the time they were carried away to Babylon: 12 And after they
were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat
Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat Eliakim;
and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat
Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and
Eleazar begat Matthan; and Matthan begat Jacob; 16 And Jacob
begat Joseph the husband of Mary, of whom was born Jesus, who is called
Christ. 17 So all the generations from Abraham to David are
fourteen generations; and from David until the carrying away into Babylon are
fourteen generations; and from the carrying away into Babylon unto Christ are
fourteen generations.
Concerning this genealogy of our Saviour, observe,
I. The title of it. It is the book (or the account, as the Hebrew
word sepher, a book, sometimes signifies) of the generation of
Jesus Christ, of his ancestors according to the flesh; or, It is the
narrative of his birth. It is BibloV GenesewV--a
book of Genesis. The Old Testament begins with the book of the
generation of the world, and it is its glory that it does so; but the glory
of the New Testament herein excelleth, that it begins with the
book of the generation of him that made the world. As God, his
outgoings were of old, from everlasting (Mic. v. 2), and none can
declare that generation; but, as man, he was sent forth in the fulness of
time, born of a woman, and it is that generation which is here declared.
II. The principal intention of it. It is not an endless or needless
genealogy; it is not a vain-glorious one, as those of great men commonly
are. Stemmata, quid faciunt?--Of what avail are ancient pedigrees? It
is like a pedigree given in evidence, to prove a title, and make out a
claim; the design is to prove that our Lord Jesus is the son of David,
and the son of Abraham, and therefore of that nation and family out
of which the Messiah was to arise. Abraham and David were, in their day, the
great trustees of the promise relating to the Messiah. The
promise of the blessing was made to Abraham and his seed, of the dominion
to David and his seed; and they who would have an interest in Christ, as
the son of Abraham, in whom all the families of the earth are to be
blessed, must be faithful, loyal subjects to him as the son of David,
by whom all the families of the earth are to be ruled. It was
promised to Abraham that Christ should descend from him (Gen. xii. 3; xxii.
18), and to David that he should descend from him (2 Sam. vii. 12; Ps.
lxxxix. 3, &c.; cxxxii. 11); and therefore, unless it can be proved that
Jesus is a son of David, and a son of Abraham, we cannot admit
him to be the Messiah. Now this is here proved from the authentic records of
the heralds' offices. The Jews were very exact in preserving their
pedigrees, and there was a providence in it, for the clearing up of the
descent of the Messiah from the fathers; and since his coming that nation is
so dispersed and confounded that it is a question whether any person in the
world can legally prove himself to be a son of Abraham; however, it
is certain that none can prove himself to either a son of Aaron or a son
of David, so that the priestly and kingly office must either be given
up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is
here first called the son of David, because under that title he was
commonly spoken of, and expected, among the Jews. They who owned him to be the
Christ, called him the son of David, ch. xv. 22; xx. 31;
xxi. 15. Thus, therefore, the evangelist undertakes to make out, that he is
not only a son of David, but that son of David on whose shoulders
the government was to be; not only a son of Abraham, but that son
of Abraham who was to be the father of many nations.
In calling Christ the son of David, and the son of Abraham, he
shows that God is faithful to his promise, and will make good every word
that he has spoken; and this. 1. Though the performance be long deferred.
When God promised Abraham a son, who should be the great blessing of the
world, perhaps he expected it should be his immediate son; but it proved to
be one at the distance of forty-two generations, and about 2000 years: so
long before can God foretel what shall be done, and so long after,
sometimes, does God fulfil what has been promised. Note, Delays of promised
mercies, though they exercise our patience, do not weaken God's promise. 2.
Though it begin to be despaired of. This son of David, and son of
Abraham, who was to be the glory of his Father's house, was born when
the seed of Abraham was a despised people, recently become tributary to the
Roman yoke, and when the house of David was buried in obscurity; for Christ
was to be a root out of a dry ground. Note, God's time for the
performance of his promises is when it labours under the greatest
improbabilities.
III. The particular series of it, drawn in the direct line from Abraham
downward, according to the genealogies recorded in the beginning of the
books of Chronicles (as far as those go), and which here we see the use of.
Some particulars we may observe in the genealogy.
1. Among the ancestors of Christ who had brethren, generally he descended
from a younger brother; such Abraham himself was, and Jacob, and Judah, and
David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came
not, as that of earthly princes, from the primogeniture of his ancestors,
but from the will of God, who, according to the method of his providence, exalteth
them of low degree, and puts more abundant honour upon that part
which lacked.
2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is
here taken of his brethren: Judas and his brethren. No mention is
made of Ishmael the son of Abraham, or of Esau the son of Isaac, because
they were shut out of the church; whereas all the children of Jacob were
taken in, and, though not fathers of Christ, were yet patriarchs of the
church (Acts vii. 8), and therefore are mentioned in the genealogy, for the
encouragement of the twelve tribes that were scattered abroad,
intimating to them that they have an interest in Christ, and stand in
relation to him as well as Judah.
3. Phares and Zara, the twin-sons of Judah, are likewise both named, though
Phares only was Christ's ancestor, for the same reason that the brethren of
Judah are taken notice of; and some think because the birth of Phares and
Zara had something of an allegory in it. Zara put out his hand first, as the
first-born, but, drawing it in, Phares got the birth-right. The Jewish
church, like Zara, reached first at the birthright, but through unbelief,
withdrawing the hand, the Gentile church, like Phares, broke forth and went
away with the birthright; and thus blindness is in part happened unto
Israel, till the fulness of the Gentiles become in, and then Zara shall
be born--all Israel shall be saved, Rom. xi. 25, 26.
4. There are four women, and but four, named in this genealogy; two of them
were originally strangers to the commonwealth of Israel, Rachab a
Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus
Christ there is neither Greek, nor Jew; those that are strangers and
foreigners are welcome, in Christ, to the citizenship of the saints.
The other two were adulteresses, Tamar and Bathsheba; which was a further
mark of humiliation put upon our Lord Jesus, that not only he descended from
such, but that is decent from them is particularly remarked in his
genealogy, and no veil drawn over it. He took upon him the likeness of
sinful flesh (Rom. viii. 3), and takes even great sinners, upon their
repentance, into the nearest relation to himself. Note, We ought not to
upbraid people with the scandals of their ancestors; it is what they cannot
help, and has been the lot of the best, even of our Master himself. David's
begetting Solomon of her that had been the wife of Urias is taken notice
of (says Dr. Whitby) to show that the crime of David, being repented to, was
so far from hindering the promise made to him, that it pleased God by this
very woman to fulfil it.
5. Though divers kings are here named, yet none is expressly called a king
but David (v. 6), David the king; because with him the
covenant of royalty was made, and to him the promise of the kingdom of the
Messiah was given, who is therefore said to inherit the throne of his
father David, Luke i. 32.
6. In the pedigree of the kings of Judah, between Joram and Ozias (v.
8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and
therefore when it is said, Joram begat Ozias, it is meant, according
to the usage of the Hebrew tongue, that Ozias was lineally descended from
him, as it is said to Hezekiah that the sons which he should beget should
be carried to Babylon, whereas they were removed several generations
from him. It was not through mistake or forgetfulness that these three were
omitted, but, probably, they were omitted in the genealogical tables that
the evangelist consulted, which yet were admitted as authentic. Some give
this reason for it:--It being Matthew's design, for the sake of memory, to
reduce the number of Christ's ancestors to three fourteens, it was requisite
that in this period three should be left out, and none more fit than they
who were the immediate progeny of cursed Athaliah, who introduced the
idolatry of Ahab into the house of David, for which this brand is set upon
the family and the iniquity thus visited to the third and fourth
generation. Two of these three were apostates; and such God commonly
sets a mark of his displeasure upon in this world: they all three had their
heads brought to the grave with blood.
7. Some observe what a mixture there was of good and bad in the succession
of these kings; as for instance (v. 7, 8), wicked Roboam begat
wicked Abia; wicked Abia begat good Asa; good Asa
begat good Josaphat; good Josaphat begat wicked Joram.
Grace does not run in the blood, neither does reigning sin. God's grace is
his own, and he gives or withholds it as he pleases.
8. The captivity of Babylon is mentioned as a remarkable period in this
line, v. 11, 12. All things considered, it was a wonder that the Jews
were not lost in that captivity, as other nations have been; but this
intimates the reason why the streams of that people were kept to run pure
through that dead sea, because from them, as concerning the flesh, Christ
was to come. Destroy it not, for a blessing is in it, even that
blessing of blessings, Christ himself, Isa. lxv. 8, 9. It was with an eye to
him that they were restored, and the desolations of the sanctuary were
looked upon with favour for the Lord's sake, Dan. ix. 17.
9. Josias is said to beget Jechonias and his brethren (v.
11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias;
but, when it is said (v. 12) that Jechonias begat Salathiel,
that Jechonias was the son of that Jehoiakim who was carried into Babylon,
and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias
is said to have been written childless (Jer. xxii. 30), it is
explained thus: No man of his seed shall prosper. Salathiel is here
said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he
begat Zorobabel (1 Chron. iii. 19): but, as before, the grandson is often
called the son; Pedaiah, it is likely, died in his father's lifetime, and so
his son Zorobabel was called the son of Salathiel.
10. The line is brought down, not to Mary the mother of our Lord, but to Joseph
the husband of Mary (v. 16); for the Jews always reckoned their
genealogies by the males: yet Mary was of the same tribe and family with
Joseph, so that, both by his mother and by his supposed father, he was of
the house of David; yet his interest in that dignity is derived by Joseph,
to whom really according to the flesh he had no relation, to show that the
kingdom of the Messiah is not founded in a natural descent from David.
11. The centre in whom all these lines meet is Jesus, who is called
Christ, v. 16. This is he that was so importunately desired, so
impatiently expected, and to whom the patriarchs had an eye when they were
so desirous of children, that they might have the honour of coming into the
sacred line. Blessed be God, we are not now in such a dark and cloudy state
of expectation as they were then in, but see clearly what these prophets and
kings saw as through a glass darkly. And we may have, if it be not our own
fault, a greater honour than that of which they were so ambitious: for they
who do the will of God are in a more honourable relation to Christ than
those who were akin to him according to the flesh, ch. xii. 50. Jesus
is called Christ, that is, the Anointed, the same with the Hebrew
name Messiah. He is called Messiah the Prince (Dan. ix. 25),
and often God's Anointed (Ps. ii. 2). Under this character he was
expected: Art thou the Christ--the anointed one? David, the
king, was anointed (1 Sam. xvi. 13); so was Aaron, the priest (Lev. viii.
12), and Elisha, the prophet (1 Kings xix. 16), and Isaiah, the prophet (Isa.
lxi. 1). Christ, being appointed to, and qualified for, all these offices,
is therefore called the Anointed--anointed with the oil of gladness above
his fellows; and from this name of his, which is as ointment poured
forth, all his followers are called Christians, for they also have received
the anointing.
Lastly. The general summary of all this genealogy we have, v. 17,
where it is summed up in three fourteens, signalized by remarkable periods.
In the first fourteen, we have the family of David rising, and looking forth
as the morning; in the second, we have it flourishing in its meridian
lustre; in the third, we have it declining and growing less and less,
dwindling into the family of a poor carpenter, and then Christ shines
forth out of it, the glory of his people Israel.
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 a 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
it 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.
