mh_parser/vol_split/40 - Matthew/Chapter 1.xml

<div2 id="Matt.ii" n="ii" next="Matt.iii" prev="Matt.i" progress="0.63%" title="Chapter I">
<h2 id="Matt.ii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Matt.ii-p1">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, <scripRef id="Matt.ii-p1.1" osisRef="Bible:Matt.1.1-Matt.1.17" parsed="|Matt|1|1|1|17" passage="Mt 1:1-17">ver. 1-17</scripRef>. II. An account of the
circumstances of his birth, so far as was requisite to show that he
was born of a virgin, <scripRef id="Matt.ii-p1.2" osisRef="Bible:Matt.1.18-Matt.1.25" parsed="|Matt|1|18|1|25" passage="Mt 1:18-25">ver.
18-25</scripRef>. Thus methodically is the life of our blessed
Saviour written, as lives should be written, for the clearer
proposing of the example of them.</p>
<scripCom id="Matt.ii-p1.3" osisRef="Bible:Matt.1" parsed="|Matt|1|0|0|0" passage="Mt 1" type="Commentary"/>
<scripCom id="Matt.ii-p1.4" osisRef="Bible:Matt.1.1-Matt.1.17" parsed="|Matt|1|1|1|17" passage="Mt 1:1-17" type="Commentary"/><div class="Commentary" id="Bible:Matt.1.1-Matt.1.17">
<h4 id="Matt.ii-p1.5">The Genealogy of Christ.</h4>
<p class="passage" id="Matt.ii-p2">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 <i>that had been the
wife</i> 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 <i>are</i>
fourteen generations; and from David until the carrying away into
Babylon <i>are</i> fourteen generations; and from the carrying away
into Babylon unto Christ <i>are</i> fourteen generations.</p>
<p class="indent" id="Matt.ii-p3">Concerning this genealogy of our Saviour,
observe,</p>
<p class="indent" id="Matt.ii-p4">I. The title of it. It is <i>the book</i>
(or the account, as the Hebrew word <i>sepher, a book,</i>
sometimes signifies) <i>of the generation of Jesus Christ,</i> of
his ancestors according to the flesh; or, It is the narrative of
his birth. It is <b><i>Biblos Geneseos</i></b>—<i>a book of
Genesis.</i> 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 <i>herein</i> excelleth, that it
begins with <i>the book of the generation of</i> him that made the
world. As God, <i>his outgoings were of old, from everlasting</i>
(<scripRef id="Matt.ii-p4.1" osisRef="Bible:Mic.5.2" parsed="|Mic|5|2|0|0" passage="Mic 5:2">Mic. v. 2</scripRef>), and none can
declare that generation; but, as man, he was <i>sent forth in the
fulness of time, born of a woman,</i> and it is that generation
which is here declared.</p>
<p class="indent" id="Matt.ii-p5">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. <i>Stemmata, quid
faciunt?—Of what avail are ancient pedigrees?</i> 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 <i>the son of
David,</i> and <i>the son of Abraham,</i> 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. <i>The promise</i> of the <i>blessing was
made to Abraham and his seed,</i> of the <i>dominion to David and
his seed;</i> and they who would have an interest in Christ, as
<i>the son of Abraham, in whom all the families of the earth are to
be blessed,</i> must be faithful, loyal subjects to him as <i>the
son of David,</i> by whom <i>all the families of the earth</i> are
to be ruled. It was promised to Abraham that Christ should descend
from him (<scripRef id="Matt.ii-p5.1" osisRef="Bible:Gen.12.3 Bible:Gen.22.18" parsed="|Gen|12|3|0|0;|Gen|22|18|0|0" passage="Ge 12:3,22:18">Gen. xii. 3; xxii.
18</scripRef>), and to David that he should descend from him
(<scripRef id="Matt.ii-p5.2" osisRef="Bible:2Sam.7.12 Bible:Ps.89.3 Bible:Ps.132.11" parsed="|2Sam|7|12|0|0;|Ps|89|3|0|0;|Ps|132|11|0|0" passage="2Sa 7:12,Ps 89:3,132:11">2 Sam. vii. 12; Ps.
lxxxix. 3, &amp;c.; cxxxii. 11</scripRef>); and therefore, unless
it can be proved that Jesus is a <i>son of David,</i> and a <i>son
of Abraham,</i> 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 <i>a son of Abraham;</i>
however, it is certain that none can prove himself to either a son
of Aaron or a <i>son of David,</i> 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 <i>the son
of David,</i> because under that title he was commonly spoken of,
and expected, among the Jews. They who owned him to be <i>the
Christ,</i> called him <i>the son of David,</i> <scripRef id="Matt.ii-p5.3" osisRef="Bible:Matt.15.22 Bible:Matt.20.31 Bible:Matt.21.15" parsed="|Matt|15|22|0|0;|Matt|20|31|0|0;|Matt|21|15|0|0" passage="Mt 15:22,20:31,21:15"><i>ch.</i> xv. 22; xx. 31; xxi.
15</scripRef>. Thus, therefore, the evangelist undertakes to make
out, that he is not only a <i>son of David,</i> but that <i>son of
David</i> on whose <i>shoulders the government was to be;</i> not
only <i>a son of Abraham,</i> but that <i>son of Abraham</i> who
was to be <i>the father of many nations.</i></p>
<p class="indent" id="Matt.ii-p6">In calling Christ the <i>son of David,</i>
and <i>the son of Abraham,</i> 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 <i>son of David,</i> and <i>son of Abraham,</i>
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 <i>a root out of a dry ground.</i>
Note, God's time for the performance of his promises is when it
labours under the greatest improbabilities.</p>
<p class="indent" id="Matt.ii-p7">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.</p>
<p class="indent" id="Matt.ii-p8">Some particulars we may observe in the
genealogy.</p>
<p class="indent" id="Matt.ii-p9">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, <i>exalteth them of low degree,</i> and puts <i>more
abundant honour upon that part which lacked.</i></p>
<p class="indent" id="Matt.ii-p10">2. Among the sons of Jacob, besides Judah,
from whom Shiloh came, notice is here taken of <i>his brethren:
Judas and his brethren.</i> 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 (<scripRef id="Matt.ii-p10.1" osisRef="Bible:Acts.7.8" parsed="|Acts|7|8|0|0" passage="Ac 7:8">Acts vii. 8</scripRef>), and
therefore are mentioned in the genealogy, for the encouragement of
the <i>twelve tribes that were scattered abroad,</i> intimating to
them that they have an interest in Christ, and stand in relation to
him as well as Judah.</p>
<p class="indent" id="Matt.ii-p11">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
<i>blindness is in part happened unto Israel, till the fulness of
the Gentiles become in,</i> and then Zara shall be born—<i>all
Israel shall be saved,</i> <scripRef id="Matt.ii-p11.1" osisRef="Bible:Rom.11.25-Rom.11.26" parsed="|Rom|11|25|11|26" passage="Ro 11:25,26">Rom. xi.
25, 26</scripRef>.</p>
<p class="indent" id="Matt.ii-p12">4. There are four women, and but four,
named in this genealogy; two of them were originally <i>strangers
to the commonwealth of Israel,</i> Rachab a Canaanitess, and a
harlot besides, and Ruth the Moabitess; for <i>in Jesus Christ
there is neither Greek, nor Jew;</i> those that are <i>strangers
and foreigners</i> are welcome, in Christ, to <i>the citizenship of
the saints.</i> 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
decent from them is particularly remarked in his genealogy, and no
veil drawn over it. He took upon him <i>the likeness of sinful
flesh</i> (<scripRef id="Matt.ii-p12.1" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii. 3</scripRef>), 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. <i>David's
begetting Solomon of her that had been the wife of Urias</i> 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.</p>
<p class="indent" id="Matt.ii-p13">5. Though divers kings are here named, yet
none is expressly called a king but David (<scripRef id="Matt.ii-p13.1" osisRef="Bible:Matt.1.6" parsed="|Matt|1|6|0|0" passage="Mt 1:6"><i>v.</i> 6</scripRef>), <i>David the king;</i> 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 <i>the throne of his father David,</i> <scripRef id="Matt.ii-p13.2" osisRef="Bible:Luke.1.32" parsed="|Luke|1|32|0|0" passage="Lu 1:32">Luke i. 32</scripRef>.</p>
<p class="indent" id="Matt.ii-p14">6. In the pedigree of the kings of Judah,
between Joram and Ozias (<scripRef id="Matt.ii-p14.1" osisRef="Bible:Matt.1.8" parsed="|Matt|1|8|0|0" passage="Mt 1:8"><i>v.</i>
8</scripRef>), there are three left out, namely, Ahaziah, Joash,
and Amaziah; and therefore when it is said, <i>Joram begat
Ozias,</i> 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 <i>the sons which he should beget should be
carried to Babylon,</i> 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 <i>to the
third and fourth generation.</i> 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.</p>
<p class="indent" id="Matt.ii-p15">7. Some observe what a mixture there was of
good and bad in the succession of these kings; as for instance
(<scripRef id="Matt.ii-p15.1" osisRef="Bible:Matt.1.7-Matt.1.8" parsed="|Matt|1|7|1|8" passage="Mt 1:7,8"><i>v.</i> 7, 8</scripRef>), wicked
<i>Roboam begat</i> wicked <i>Abia;</i> wicked <i>Abia begat</i>
good <i>Asa;</i> good <i>Asa begat</i> good <i>Josaphat;</i> good
<i>Josaphat begat</i> wicked <i>Joram.</i> 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.</p>
<p class="indent" id="Matt.ii-p16">8. The captivity of Babylon is mentioned as
a remarkable period in this line, <scripRef id="Matt.ii-p16.1" osisRef="Bible:Matt.1.11-Matt.1.12" parsed="|Matt|1|11|1|12" passage="Mt 1:11,12"><i>v.</i> 11, 12</scripRef>. 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 <i>concerning the flesh, Christ</i> was to
<i>come. Destroy it not, for a blessing is in it,</i> even that
blessing of blessings, Christ himself, <scripRef id="Matt.ii-p16.2" osisRef="Bible:Isa.65.8-Isa.65.9" parsed="|Isa|65|8|65|9" passage="Isa 65:8,9">Isa. lxv. 8, 9</scripRef>. It was with an eye to him
that they were restored, and the desolations of the sanctuary were
looked upon with favour <i>for the Lord's sake,</i> <scripRef id="Matt.ii-p16.3" osisRef="Bible:Dan.9.17" parsed="|Dan|9|17|0|0" passage="Da 9:17">Dan. ix. 17</scripRef>.</p>
<p class="indent" id="Matt.ii-p17">9. <i>Josias</i> is said to <i>beget
Jechonias and his brethren</i> (<scripRef id="Matt.ii-p17.1" osisRef="Bible:Matt.1.11" parsed="|Matt|1|11|0|0" passage="Mt 1:11"><i>v.</i> 11</scripRef>); by Jechonias here is meant
Jehoiakim, who was the first-born of Josias; but, when it is said
(<scripRef id="Matt.ii-p17.2" osisRef="Bible:Matt.1.12" parsed="|Matt|1|12|0|0" passage="Mt 1:12"><i>v.</i> 12</scripRef>) that
<i>Jechonias begat Salathiel,</i> that Jechonias was the son of
that Jehoiakim who was carried into Babylon, and there begat
<i>Salathiel</i> (as Dr. Whitby shows), and, when Jechonias is said
to have been written <i>childless</i> (<scripRef id="Matt.ii-p17.3" osisRef="Bible:Jer.22.30" parsed="|Jer|22|30|0|0" passage="Jer 22:30">Jer. xxii. 30</scripRef>), it is explained thus: <i>No
man of his seed shall prosper. Salathiel</i> is here said to
<i>beget Zorobabel,</i> whereas Salathiel begat Pedaiah, and he
begat Zorobabel (<scripRef id="Matt.ii-p17.4" osisRef="Bible:1Chr.3.19" parsed="|1Chr|3|19|0|0" passage="1Ch 3:19">1 Chron. iii.
19</scripRef>): 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 <i>son of Salathiel.</i></p>
<p class="indent" id="Matt.ii-p18">10. The line is brought down, not to Mary
the mother of our Lord, but to <i>Joseph the husband of Mary</i>
(<scripRef id="Matt.ii-p18.1" osisRef="Bible:Matt.1.16" parsed="|Matt|1|16|0|0" passage="Mt 1:16"><i>v.</i> 16</scripRef>); 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.</p>
<p class="indent" id="Matt.ii-p19">11. The centre in whom all these lines meet
is <i>Jesus, who is called Christ,</i> <scripRef id="Matt.ii-p19.1" osisRef="Bible:Matt.1.16" parsed="|Matt|1|16|0|0" passage="Mt 1:16"><i>v.</i> 16</scripRef>. 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, <scripRef id="Matt.ii-p19.2" osisRef="Bible:Matt.12.50" parsed="|Matt|12|50|0|0" passage="Mt 12:50"><i>ch.</i>
xii. 50</scripRef>. <i>Jesus</i> is called <i>Christ,</i> that is,
the <i>Anointed,</i> the same with the <i>Hebrew</i> name
<i>Messiah.</i> He is called <i>Messiah the Prince</i> (<scripRef id="Matt.ii-p19.3" osisRef="Bible:Dan.9.25" parsed="|Dan|9|25|0|0" passage="Da 9:25">Dan. ix. 25</scripRef>), and often God's
<i>Anointed</i> (<scripRef id="Matt.ii-p19.4" osisRef="Bible:Ps.2.2" parsed="|Ps|2|2|0|0" passage="Ps 2:2">Ps. ii. 2</scripRef>).
Under this character he was expected: <i>Art thou the
Christ</i>—the <i>anointed one?</i> David, the king, was anointed
(<scripRef id="Matt.ii-p19.5" osisRef="Bible:1Sam.16.13" parsed="|1Sam|16|13|0|0" passage="1Sa 16:13">1 Sam. xvi. 13</scripRef>); so was
Aaron, the priest (<scripRef id="Matt.ii-p19.6" osisRef="Bible:Lev.8.12" parsed="|Lev|8|12|0|0" passage="Le 8:12">Lev. viii.
12</scripRef>), and Elisha, the prophet (<scripRef id="Matt.ii-p19.7" osisRef="Bible:1Kgs.19.16" parsed="|1Kgs|19|16|0|0" passage="1Ki 19:16">1 Kings xix. 16</scripRef>), and Isaiah, the prophet
(<scripRef id="Matt.ii-p19.8" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi. 1</scripRef>). Christ,
being appointed to, and qualified for, all these offices, is
therefore called the <i>Anointed—anointed with the oil of gladness
above his fellows;</i> and from this name of his, which is as
ointment poured forth, all his followers are called
<i>Christians,</i> for they also have <i>received the
anointing.</i></p>
<p class="indent" id="Matt.ii-p20">Lastly. The general summary of all this
genealogy we have, <scripRef id="Matt.ii-p20.1" osisRef="Bible:Matt.1.17" parsed="|Matt|1|17|0|0" passage="Mt 1:17"><i>v.</i>
17</scripRef>, 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 <i>shines forth</i> out of it,
the <i>glory of his people Israel.</i></p>
</div><scripCom id="Matt.ii-p20.2" osisRef="Bible:Matt.1.18-Matt.1.25" parsed="|Matt|1|18|1|25" passage="Mt 1:18-25" type="Commentary"/><div class="Commentary" id="Bible:Matt.1.18-Matt.1.25">
<h4 id="Matt.ii-p20.3">The Birth of Christ.</h4>
<p class="passage" id="Matt.ii-p21">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 <i>man,</i> 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.</p>
<p class="indent" id="Matt.ii-p22">The mystery of Christ's incarnation is to
be adored, not pried into. If we <i>know not the way of the
Spirit</i> in the formation of common persons, nor <i>how the bones
are formed in the womb of</i> any one <i>that is with child</i>
(<scripRef id="Matt.ii-p22.1" osisRef="Bible:Eccl.11.5" parsed="|Eccl|11|5|0|0" passage="Ec 11:5">Eccles. xi. 5</scripRef>), 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 <i>made in
secret,</i> and <i>curiously wrought</i> (<scripRef id="Matt.ii-p22.2" osisRef="Bible:Ps.139.13-Ps.139.16" parsed="|Ps|139|13|139|16" passage="Ps 139:13-16">Ps. cxxxix. 13-16</scripRef>), 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,</p>
<p class="indent" id="Matt.ii-p23">I. Mary's espousal to Joseph. Mary, the
mother of our Lord, <i>was espoused to Joseph,</i> not completely
married, but contracted; a purpose of marriage solemnly declared in
words <i>de futuro—that regarding the future,</i> and a promise of
it made if God permit. We read of a man who <i>has betrothed a wife
and has not taken her,</i> <scripRef id="Matt.ii-p23.1" osisRef="Bible:Deut.20.7" parsed="|Deut|20|7|0|0" passage="De 20:7">Deut. xx.
7</scripRef>. Christ was born of a virgin, but a betrothed virgin,
1. To put respect upon the marriage state, and to recommend it
<i>as honourable among all,</i> against that doctrine of devils
which <i>forbids to marry,</i> 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 <i>son of a carpenter?</i> than, Is not this the <i>son of
a harlot?</i> 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
<i>brethren of Christ</i> (<scripRef id="Matt.ii-p23.2" osisRef="Bible:Matt.13.55" parsed="|Matt|13|55|0|0" passage="Mt 13:55"><i>ch.</i>
xiii. 55</scripRef>), were Joseph's children by a former wife. This
is the conjecture of many of the ancients. Joseph was <i>just
man,</i> she a <i>virtuous woman.</i> Those who are
<i>believers</i> should not be <i>unequally yoked with
unbelievers:</i> 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 <i>take</i> time to consider before than
to <i>find</i> time to repent after.</p>
<p class="indent" id="Matt.ii-p24">II. Her pregnancy of the promised seed;
<i>before they came together,</i> she <i>was found with child,</i>
which really was <i>of the Holy Ghost.</i> The marriage was
deferred so long after the contract that she appeared to be <i>with
child</i> 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
<i>three months</i> (<scripRef id="Matt.ii-p24.1" osisRef="Bible:Luke.1.56" parsed="|Luke|1|56|0|0" passage="Lu 1:56">Luke i.
56</scripRef>), 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 <i>found to be</i> 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 <i>dealt with as a harlot.</i> 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, <i>as a thorn in
the flesh,</i> nay, as <i>a sword in the bones.</i> 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 <i>him that judgeth righteously.</i>
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.</p>
<p class="indent" id="Matt.ii-p25">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.
<i>Is this Mary?</i> 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!</p>
<p class="indent" id="Matt.ii-p26">Observe, 1. The extremity which he studied
to avoid. He was <i>not willing to make her a public example.</i>
He might have done so; for, by the law, a <i>betrothed virgin,</i>
if she played the harlot, was to be stoned to death, <scripRef id="Matt.ii-p26.1" osisRef="Bible:Deut.22.23-Deut.22.24" parsed="|Deut|22|23|22|24" passage="De 22:23,24">Deut. xxii. 23, 24</scripRef>. But he <i>was
not willing</i> 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,
<i>Bring her forth and let her be burnt!</i> <scripRef id="Matt.ii-p26.2" osisRef="Bible:Gen.38.24" parsed="|Gen|38|24|0|0" passage="Ge 38:24">Gen. xxxviii. 24</scripRef>. How good it is to <i>think
on things,</i> 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
<i>making her a public example;</i> which shows what is the end to
be aimed at in punishment—the giving of warning to others: it is
<i>in terrorem—that all about may hear and fear. Smite the
scorner,</i> and the simple will beware.</p>
<p class="indent" id="Matt.ii-p27">Some persons of a rigorous temper would
blame Joseph for his clemency: but it is here spoken of to his
praise; because <i>he was a just man,</i> therefore he was not
willing to expose her. He was a <i>religious, good man;</i> and
therefore inclined to be merciful as God is, and to <i>forgive</i>
as one that was <i>forgiven.</i> In the case of the betrothed
damsel, if she were defiled in the field, the law charitably
supposed that she <i>cried out</i> (<scripRef id="Matt.ii-p27.1" osisRef="Bible:Deut.22.26" parsed="|Deut|22|26|0|0" passage="De 22:26">Deut. xxii. 26</scripRef>), and she was not to be
punished. Some charitable construction or other Joseph will put
upon this matter; and herein he is a <i>just man,</i> 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. <i>Summum just summa
injuria—The rigour of the law is</i> (sometimes) <i>the height of
injustice.</i> That court of conscience which moderates the rigour
of the law we call a <i>court of equity.</i> Those who are found
faulty were perhaps <i>overtaken in the fault,</i> and are
therefore to be <i>restored with the spirit of meekness;</i> and
threatening, even when just, must be moderated.</p>
<p class="indent" id="Matt.ii-p28">2. The expedient he found out for avoiding
this extremity. He was <i>minded to put her away privily,</i> 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 <i>just
man,</i> that is, a strict observer of the law, he would not
proceed to marry her, but resolved to <i>put her away;</i> 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 <i>words of the wise are
heard in quiet.</i> Christ himself <i>shall not strive nor cry.</i>
Christian love and Christian prudence will <i>hide a multitude of
sins,</i> and great ones, as far as may be done without having
fellowship with them.</p>
<p class="indent" id="Matt.ii-p29">IV. Joseph's discharge from this perplexity
by an express sent from heaven, <scripRef id="Matt.ii-p29.1" osisRef="Bible:Matt.1.20-Matt.1.21" parsed="|Matt|1|20|1|21" passage="Mt 1:20,21"><i>v.</i> 20, 21</scripRef>. <i>While he thought on
these things</i> 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 <i>think on things</i> themselves, and
consult with themselves. It is the <i>thoughtful,</i> not the
<i>unthinking,</i> 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 <i>nonplussed</i> and at
a stand. God's comforts most delight the soul <i>in the
multitude</i> of its perplexed <i>thoughts.</i> The message was
sent to Joseph by an <i>angel of the Lord,</i> 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 <i>First-begotten</i> is to be
<i>brought into the world,</i> 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
<i>ministering spirits</i> for their good. This angel appeared to
Joseph <i>in a dream</i> 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,</p>
<p class="indent" id="Matt.ii-p30">1. Joseph is here <i>directed</i> to
proceed in his intended marriage. The angel calls him, <i>Joseph,
thou son of David;</i> 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 <i>son of David</i> 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." <i>Fear
not to take Mary for thy wife;</i> so it may be read. Joseph,
suspecting she was with child by whoredom, was afraid of <i>taking
her,</i> lest he should bring upon himself either guilt or
reproach. No, saith God, <i>Fear not;</i> 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
(<scripRef id="Matt.ii-p30.1" osisRef="Bible:Luke.1.43" parsed="|Luke|1|43|0|0" passage="Lu 1:43">Luke i. 43</scripRef>), when she
called her the <i>mother of her Lord;</i> 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, <i>Fear not to take unto thee Mary thy wife.</i> 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.</p>
<p class="indent" id="Matt.ii-p31">2. He is here <i>informed</i> concerning
that <i>holy thing</i> 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,</p>
<p class="indent" id="Matt.ii-p32">(1.) That she had conceived <i>by the power
of the Holy Ghost;</i> not by the power of nature. The Holy Spirit,
who produced the world, now produced the Saviour of the world, and
<i>prepared him a body,</i> as was promised him, when he said,
<i>Lo, I come,</i> <scripRef id="Matt.ii-p32.1" osisRef="Bible:Heb.10.5" parsed="|Heb|10|5|0|0" passage="Heb 10:5">Heb. x.
5</scripRef>. Hence he is said to be <i>made of a woman</i>
(<scripRef id="Matt.ii-p32.2" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal. iv. 4</scripRef>), and yet to be
that second <i>Adam</i> that is the <i>Lord from heaven,</i>
<scripRef id="Matt.ii-p32.3" osisRef="Bible:1Cor.15.47" parsed="|1Cor|15|47|0|0" passage="1Co 15:47">1 Cor. xv. 47</scripRef>. He is the
<i>Son of God,</i> and yet so far partakes of the substance of his
mother as to be called the <i>fruit of her womb,</i> <scripRef id="Matt.ii-p32.4" osisRef="Bible:Luke.1.42" parsed="|Luke|1|42|0|0" passage="Lu 1:42">Luke i. 42</scripRef>. It was requisite that is
conception should be otherwise than by ordinary <i>generation,</i>
that so, so though he partook of the human nature, yet he might
escape the corruption and pollution of it, and not be
<i>conceived</i> and <i>shapen</i> 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
<i>Wonderful.</i> 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.</p>
<p class="indent" id="Matt.ii-p33">(2.) That she should bring forth <i>the
Saviour of the world</i> (<scripRef id="Matt.ii-p33.1" osisRef="Bible:Matt.1.21" parsed="|Matt|1|21|0|0" passage="Mt 1:21"><i>v.</i>
21</scripRef>). <i>She shall bring forth a Son;</i> what he shall
be is intimated,</p>
<p class="indent" id="Matt.ii-p34">[1.] In the name that should be given to
her Son: <i>Thou shalt call his name Jesus, a Saviour.</i> Jesus is
the same name with Joshua, the termination only being changed, for
the sake of conforming it to the Greek. Joshua is called
<i>Jesus</i> (<scripRef id="Matt.ii-p34.1" osisRef="Bible:Acts.7.45 Bible:Heb.4.8" parsed="|Acts|7|45|0|0;|Heb|4|8|0|0" passage="Ac 7:45,Heb 4:8">Acts vii. 45;
Heb. iv. 8</scripRef>), 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, <scripRef id="Matt.ii-p34.2" osisRef="Bible:Zech.6.11-Zech.6.12" parsed="|Zech|6|11|6|12" passage="Zec 6:11,12">Zech. vi. 11, 12</scripRef>. Christ is our Joshua;
both the <i>Captain of our salvation,</i> and the <i>High Priest of
our profession,</i> and, in both, our Saviour—a Joshua who comes
in the stead of Moses, and does that for us which the <i>law could
not do, in that it was weak.</i> Joshua had been called
<i>Hosea,</i> but Moses prefixed the first syllable of the name
<i>Jehovah,</i> and so made it <i>Jehoshua</i> (<scripRef id="Matt.ii-p34.3" osisRef="Bible:Num.13.16" parsed="|Num|13|16|0|0" passage="Nu 13:16">Num. xiii. 16</scripRef>), to intimate that the Messiah,
who was to bear that name, should be <i>Jehovah;</i> he is
therefore <i>able to save to the uttermost,</i> neither is there
<i>salvation in any other.</i></p>
<p class="indent" id="Matt.ii-p35">[2.] In the reason of that name: <i>For he
shall save his people from their sins;</i> not the nation of the
Jews only (he came to <i>his own,</i> and they <i>received him
not</i>), but all who were given him by <i>the Father's choice,</i>
and all who had given themselves to him by <i>their own.</i> He is
a king who <i>protects</i> his subjects, and, as the judges of
Israel of old, <i>works salvation</i> for them. Note, those whom
Christ saves he saves <i>from their sins;</i> from the guilt of sin
by the <i>merit of his death,</i> from the dominion of sin by the
<i>Spirit of his grace.</i> 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 <i>in their sins,</i> but <i>from</i>
their sins; to purchase for them, not a liberty <i>to sin,</i> but
a liberty <i>from sins, to redeem them from all iniquity</i>
(<scripRef id="Matt.ii-p35.1" osisRef="Bible:Titus.2.14" parsed="|Titus|2|14|0|0" passage="Tit 2:14">Tit. ii. 14</scripRef>); and so to
redeem them <i>from among men</i> (<scripRef id="Matt.ii-p35.2" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev.
xiv. 4</scripRef>) to himself, who is <i>separate from sinners.</i>
So that those who leave their sins, and give up themselves to
Christ as <i>his people,</i> are interested in the Saviour, and the
great salvation which he has <i>wrought out,</i> <scripRef id="Matt.ii-p35.3" osisRef="Bible:Rom.11.26" parsed="|Rom|11|26|0|0" passage="Ro 11:26">Rom. xi. 26</scripRef>.</p>
<p class="indent" id="Matt.ii-p36">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 <i>to whom all the prophets bore
witness.</i> Now the scripture that was fulfilled in the birth of
Christ was that promise of a sign which God gave to king Ahaz
(<scripRef id="Matt.ii-p36.1" osisRef="Bible:Isa.7.14" parsed="|Isa|7|14|0|0" passage="Isa 7:14">Isa. vii. 14</scripRef>), <i>Behold a
virgin shall conceive;</i> 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.</p>
<p class="indent" id="Matt.ii-p37">The prophecy here quoted is justly ushered
in with a <i>Behold,</i> which commands both attention and
admiration; for we have here the mystery of godliness, which is,
without controversy, great, that God <i>was manifested in the
flesh.</i></p>
<p class="indent" id="Matt.ii-p38">1. The sign given is that the Messiah shall
be <i>born of a virgin. A virgin shall conceive,</i> and, by her,
he shall be manifested <i>in the flesh.</i> The word <i>Almah</i>
signifies a <i>virgin</i> in the strictest sense, such as Mary
professes herself to be (<scripRef id="Matt.ii-p38.1" osisRef="Bible:Luke.1.34" parsed="|Luke|1|34|0|0" passage="Lu 1:34">Luke i.
34</scripRef>), <i>I know not a man;</i> 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 <i>seed of the
woman;</i> 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 <i>supernatural,</i> and altogether extraordinary, but because
it was to be <i>spotless,</i> and pure, and without any stain of
sin. Christ would be born, not of an <i>empress</i> or
<i>queen,</i> 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 <i>keep ourselves unspotted</i> from
the world and the flesh that we may be presented <i>chaste virgins
to Christ.</i></p>
<p class="indent" id="Matt.ii-p39">2. The truth proved by this sign is, that
he is the Son of God, and the Mediator between God and man: for
<i>they shall call his name Immanuel;</i> that is, he shall be
<i>Immanuel;</i> and when it is said, <i>He shall be called,</i> it
is meant, he shall <i>be, the Lord our righteousness. Immanuel</i>
signifies <i>God with us;</i> a mysterious name, but very precious;
God <i>incarnate</i> among us, and so God <i>reconcilable</i> to
us, at peace with us, and taking us into covenant and communion
with himself. The people of the Jews had <i>God with them,</i> in
types and shadows, dwelling between the cherubim; but never so as
when the <i>Word was made flesh</i>—that was the blessed
<i>Shechinah.</i> 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 <i>lay his hand upon them both,</i> 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 <i>nature,</i> we see
God as a God <i>above us;</i> by the light of the <i>law,</i> we
see him as a God <i>against us;</i> but by the light of the gospel,
we see him as <i>Immanuel,</i> God <i>with us,</i> in our own
nature, and (which is more) in our interest. Herein the Redeemer
<i>commended his love.</i> With Christ's name, <i>Immanuel,</i> we
may compare the name given to the gospel church (<scripRef id="Matt.ii-p39.1" osisRef="Bible:Ezek.48.35" parsed="|Ezek|48|35|0|0" passage="Eze 48:35">Ezek. xlviii. 35</scripRef>). <i>Jehovah Shammah—The
Lord is there;</i> the Lord of hosts is with us.</p>
<p class="indent" id="Matt.ii-p40">Nor is it improper to say that the prophecy
which foretold that he should be called <i>Immanuel</i> was
fulfilled, in the design and intention of it, when he was called
<i>Jesus;</i> for if he had not been <i>Immanuel—God with us,</i>
he could not have been <i>Jesus—a Saviour;</i> and herein consists
the salvation he wrought out, in the <i>bringing of God and man
together;</i> this was what he designed, to bring <i>God</i> to be
<i>with us,</i> which is our great happiness, and to bring
<i>us</i> to <i>be with God,</i> which is our great duty.</p>
<p class="indent" id="Matt.ii-p41">VI. Joseph's obedience to the divine
precept (<scripRef id="Matt.ii-p41.1" osisRef="Bible:Matt.1.24" parsed="|Matt|1|24|0|0" passage="Mt 1:24"><i>v.</i> 24</scripRef>).
<i>Being raised from sleep</i> by the impression which the dream
made upon him, <i>he did as the angel of the Lord had bidden
him,</i> though it was contrary to his former sentiments and
intentions; <i>he took unto him his wife;</i> 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.</p>
<p class="indent" id="Matt.ii-p42">VII. The accomplishment of the divine
promise (<scripRef id="Matt.ii-p42.1" osisRef="Bible:Matt.1.25" parsed="|Matt|1|25|0|0" passage="Mt 1:25"><i>v.</i> 25</scripRef>).
<i>She brought forth her first-born</i> son. The circumstances of
it are more largely related, <scripRef id="Matt.ii-p42.2" osisRef="Bible:Luke.2.1" parsed="|Luke|2|1|0|0" passage="Lu 2:1">Luke ii.
1</scripRef>, &amp;c. Note, That which is <i>conceived of the Holy
Ghost</i> never proves <i>abortive,</i> but will certainly be
<i>brought forth</i> in its season. What is <i>of the will of the
flesh,</i> and <i>of the will of man,</i> often miscarries; but, if
Christ be <i>formed</i> in the soul, God himself has begun the good
work which he will perform; what is <i>conceived</i> in grace will
no doubt be <i>brought forth</i> in glory.</p>
<p class="indent" id="Matt.ii-p43">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 <i>knew her not till she had brought him forth.</i>
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. <i>Whitby</i> inclines
to think that when it is said, <i>Joseph knew her not till she had
brought forth her first-born,</i> it is intimated that, afterwards,
the reason ceasing, he lived with her, according to the law,
<scripRef id="Matt.ii-p43.1" osisRef="Bible:Exod.21.10" parsed="|Exod|21|10|0|0" passage="Ex 21:10">Exod. xxi. 10</scripRef>. 2. That
Christ was the <i>first-born;</i> 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 <i>first-born,</i> for he is the <i>first-born of every
creature,</i> that is, the Heir of all things; and he is the
<i>first-born among many brethren,</i> that in all things he may
have the pre-eminence. 3. That <i>Joseph called his name Jesus,</i>
according to the direction given him. God having <i>appointed</i>
him to be the Saviour, which was intimated in his giving him the
name <i>Jesus,</i> we must <i>accept</i> of him to be our Saviour,
and, in concurrence with that appointment, we must call him
<i>Jesus, our Saviour.</i></p>
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