AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, OF THE GOSPEL ACCORDING TO ST. MATTHEW. We have now before us, 1. The New Testament of our Lord and Saviour Jesus Christ, so this second part of the holy Bible is entitled: The new Covenant; so it might as well be rendered; the word signifies both. But when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a Testament, for he is the Testator, and it becomes of force by his death, (Heb. 9. 16, 17;) nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will of the Testator. Thus all the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a New Testament, to distinguish it from that which was given by Moses, and was now antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this Testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his Testament; for though, as is usual, it was written by others, (we have nothing upon record that was of Christ's own writing,) yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam-as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote, were things which were most surely believed, and therefore well known, before he wrote them; but when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Ths kaivis Diadiens "Azavra-The whole of the New Testament, or All the things of it. In it is declared the whole counsel of God concerning our salvation, Acts 20. 27. As the law of the Lord is perfect, so is the Gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more. II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners, is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title, (Luke 2. 10,) Evayyedíopaι vμiv-I bring you good tidings; I bring the Gospel to you. And the prophet foretold it, Is. 52. 7. -61. 1. It is there foretold, that in the days of the Messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus-God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm (carmen,) and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem-to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the Gospel; for in it the charmer charmeth wisely, though to deaf adders, Ps. 58. 4, 5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the Gospel. St. Paul calls it his Gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it, and subjection to it! But the four books which contain the history of the Redeemer, we commonly call The Four Gospels, and the inspired penmen of them Evangelists or Gospelwriters; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles, (Eph. 4. 11) He gave some apostles and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenæus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, Tò dià Teoedor The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, &c. But they were never owned by the church, nor was any credit given to them; as the learned Dr. Whitby shows. And he gives this good reason why he should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written, (John 20. 30.-21. 25,) tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed be God that we have it to abide by; it is the sure word of history. III. We have before us the Gospel according to St. Matthew. The penman was, by birth, a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Acts 1. 21, 22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew, or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless it was written in Greek,* as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language which we understand. * See a vindication of the opposite opinion in Dr. Campbell's Preface to his Translation of this Gospel.-ED. CHAPTER I. 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 Abrahain in forty-two generations, three fourteens, v. 1-17. 11. An account of the circumstances of his This methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them. birth, so far as was requisite to show that he was born of a virgin, v. 18--23 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 Jacobbegat 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 PSolomon of her that had been the wife of Urias; a Luke 3 23, &c. & Ps. 132. 11. c. 22. 45. Acts 2. 30. e d Gen. 21. 2-5. Gen. 25. 26. f Gen. 29. 35, &c. h Gen. 46. 12. i Ruth 4. 19. k1 Chr. 2. 10. Num. 1. 7. Gen. 22. 18. Gal. 3. 16. g Gen. 38, 29, 30, &c. Ruth 4. 20. m Josh. NOTES. CHAP. I. V. 1-17. 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 Biẞlos Tevéoews-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 excels, 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. 5. 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 vainglorious 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, (Ġen. 12. 3.-22. 18,) and to David that he should descend from him, (2 Sam. 7. 12. Ps. 89. 3, &c.-132. 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 be 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. 15. 22.-20. 31.— 21. 15. This, 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 then when the seed of Abraham was a despised people recently become tributary to the Roman yoke, and | 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. 6. 25. Ruth 4. 21. n Ruth 4. 13. o 1 Sam. 17. 12. p 2 Sam. 12. 24. 1 Chr. 8. 10, &c. r 2 Kings 20. 21. 1 Chr. 3. 13. some read, Josias begat Jakim, and Jakim begat Jechonias. # 1 Chr. 3. 17, &c. t Neh. 12. 1. 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 promise is, when it labours under the greatest improbabilities. III. The particular series of it, drawn in a 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 this 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 ances tors, but from the will of God, who, according to the method of his providence, exalts them of low degree, and puts more abundant honour upon that part which lacked. 2. Among the sons of Jacob, beside 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 7. 8;) and therefore are mentioned in this 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: some think because the birth of Phares and Zara had something of allegory in it. Zara put out his hand first, as the first-born, but drawing it in, Phares got the birthright. 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 be come in, and then Zara shall be bornall Israel shall be saved, Rom. 11. 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 his descent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh, (Rom. 8. 3,) and takes even great sinners, upon their repentance, into the nearest relations 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 that crime of David, being repented of, 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 1. 32. 6. In the pedigree of the kings of Judah, between Joram and Ozias, (v. 8,) there are three left out, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, thai 17 So all the generations from Abraham to Da-| vid 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. Luke 1. 27, &c. 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, nor does reigning sin. God's grace is his own, and he gives or withholds it as he pleases. 8. The captivity in 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, Is. 65. 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. 9. 17. 9. Josias is here said to beget Jechonias and his brethren, (v. 11.) By Jechonias is meant Jehoiakim, who was the firstborn 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. 22. 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 Chr. 3. 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 the mother and by this 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. 12. 50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince, (Dan. 9. 25,) and often God's Anointed, (Ps. 2. 2.) Under this character he was expected; Art thou the Christ-the Anointed one? David, the king, was anointed, (1 Sam. 16. 13;) so was Aaron, the priest, (Lev. 8. 12,) and Elisha, the prophet, (1 Kings 19. 16,) and Isaiah, the prophet, (Is. 61. 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, . 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, dwindled into the family of a poor carpenter, and then Christ shines forth out of it, the Glory of his people Israel. V. 18-25. The mystery of Christ's incarnation is to be 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, * 5th year before the account called Anno Domini. adored, not pryed 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, (Ec. 11.5,) much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought, (Ps. 139. 1316,) perhaps he speaks, in 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 there. Here we have, I. Mary's espousals 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 regarded 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. 20. 7. Christ was born of a virgin, but a contracted virgin, 1. To put respect upon the married state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ, (ch. 13. 55,) were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was 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 1. 56,) that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed, will show it; it will be found to be a work of God, which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as with 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 worst of crimes; yet we do not find that she tormented herself about it; being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judges 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 noonday. 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 the most from !" He is loath 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 it; for, by the law, a betrothed virgin, if she play the harlot, was to be stoned to death, Deut. 22, 23, 24.1 But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. 38. 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 ful Deut. 24. 1. to ver. 16. • begotten. i. e. Saviour. 23, 38. Acts 5. 31. 13. 24. How good is it 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 punishments -giving 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 a betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out, (Deut. 22. 26,) and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; herein he is a just man, tender of the good name of one who never before had done any thing to blemish it. Note, It becomes us, in many cases, to be gentle toward 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 it may prove better. Summum jus 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. 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, 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. filled 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 first-born "son: and he called his name JESUS. .21. y 1. 7. 14. or, his name shall be called. z John 1. 14. a Ex. 13. 2. b Luke 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 Elisabeth said to her, (Luke 1. 42,) when she called her the mother of her Lord; and if so, he was afraid of presumption in marrying one so much above him. But from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction. 2. He is here informed concerning that Holy Thing, with which his espoused wife was now pregnant. That which is conceived in her, is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told, (1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb. 10. 5. Hence he is said to be made of a woman, (Gal. 4. 4 ;) and yet to be that second Adam, that is, the Lord from heaven, 1 Cor. 15. 47. He is the Son of God, and yet so far partakes of the substance of his mother, as to be called the Fruit of her womb, Luke 1. 42. It was requisite that his conception should be otherwise than by ordinary generation, that 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. History tells 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 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. IV. Joseph's discharge from this perplexity by an express (2.) That she should bring forth the Saviour of the world, sent from heaven, (v. 20, 21;) While he thought on these things,|(v.21;) She shall bring forth a Son; what he shall be is intiand knew not what to determine, God graciously directed him mated, 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. [1] In the name that should be given to her Son; Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus, (Acts 7. 45. Heb. 4. 8,) from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ; Joshua, who was Israel's Captain at their first settlement in Canaan; and Joshua, who was their High Priest at their second settlement after the captivity, Zech. 6. 11, 12. Christ is our Joshua; both the Captain of our salvaSaviour;-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 Hoshea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua, (Num. 13. 16,) to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other. The message was sent to Joseph by an angel of the Lord; probably, the same angel that brought to Mary the tidings oftion, and the High Priest of our profession, and, in both, our 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 spake 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 [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 have given themselves to him by their own. He is a King who protects his subjects, and, as the Judges of Israel of old, works salvation for them. Note, Those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity, (Tit. 2. 14;) and so to redeem them from among men, (Rev. 14. 4,) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom. 11. 26. V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here, the Old-Testament pro In this chapter, we have the history of our Saviour's infancy, where we find how before himself began to fulfil all righteousness. Here is, I. The wise men's soli early he began to suffer, and that in him the word of righteousness was fulfilled, ditous inquiry after Christ, v. 1-8. II. Their devout attendance on him, when they found out where he was, v. 9-12. III. Christ's flight into Egypt, to avoid the cruelty of Herod, v. 13-15. IV. The barbarous murder of the infants of Bethlehem, v. 16-18. V. Christ's return out of Egypt into the land of Israel "again, v. 19–23. 4th year before the account called Armo Domini. a Zech. 9. 9. phecies 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 bear witness. Now the scripture that was fulfilled in the birth of Christ, was that promise of a sign which God gave to king Ahaz, (Is. 7. 14,) Behold, a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church, were types and figures of the great salvation by Christ; and if God will do the greater, he will not fail to do the less. The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh. 1. The sign given us, 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 1. 34. I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the Seed of the woman; so the Seed of the woman, as not to be the seed of any man. Christ was born of a virgin, not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an Empress or Queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh, that we may be presented chaste virgins to Christ. 2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man; for they shall call his name Immanuel; that is, he shall be Immanuel; 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 reconcileable 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, (Ez. 48. 35,) Jehovah Shammah-The Lord is there; the Lord of hosts is with us. Nor is it improper to say that the prophecy which foretold NOW when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born "King of the Jews? for we have seen his "star in the east, and are come to worship him. 6 Num. 24. 17. Is. 60. 3. c John 5. 23. 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 the mother 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, afterward, the reason ceasing, he lived with her according to the law, Ex. 21. 10. 2. That Christ was the First-Born; and so he might be called, though his mother had not any other children after him, according to the language of scripture. Nor was 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. NOTES. CHAP. II. V. 1-8. It was a mark of humiliation put upon the Lord Jesus, that though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible; that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had beams coming out of his hand, (Hab. 3. 4,) enough to condemn the world, and the Jews especially, for their stupidity. The first who took notice of Christ after his birth, were the shepherds, (Luke 2. 15, &c.) who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, v. 17, 18. After that, Simeon and Anna spake of him, by the Spirit, to all that were disposed to heed what they said, Luke 2. 38. Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the who are called Christians! that he should be called Immanuel, was fulfilled in the design Jews! And no less, that of many amazing stupidity of these and intention of it, when he was called Jesus; for if he had not been Immanuel-God with us, he could not have been JesusA 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 2. 1, &c. Note, That which is Observe, I. When this inquiry was made concerning Christ, it was in the days of Herod the King. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre was now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be, witness the wise men, Gen. 49. 10. II. Who and what these wise men were; they are here called Mayor-Magicians. Some take it in a good sense; the Magi among the Persians were their philosophers, and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer, (Acts 8. 9, 11,) and of Elymas, the sorcerer, (Acts 13. 6,) nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the Devil, when those who had been so much his devotees, became the early adorers even of the infant Jesus; so soon were fro phies of his victory over the powers of darkness erected. Well, |