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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A T T H E W.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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This evangelist begins with the account of Christ's parentage and
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birth, the ancestors from whom he descended, and the manner of his
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entry into the world, to make it appear that he was indeed the Messiah
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promised, for it was foretold that he should be the son of David, and
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should be born of a virgin; and that he was so is here plainly shown;
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for here is,
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I. His pedigree from Abraham in forty-two generations, three fourteens,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:1-17">ver. 1-17</A>.
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II. An account of the circumstances of his birth, so far as was
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requisite to show that he was born of a virgin,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:18-25">ver. 18-25</A>.
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Thus methodically is the life of our blessed Saviour written, as lives
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should be written, for the clearer proposing of the example of
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them.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Genealogy of Christ.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 The book of the generation of Jesus Christ, the son of David,
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the son of Abraham.
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2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat
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Judas and his brethren;
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3 And Judas begat Phares and Zara of Thamar; and Phares begat
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Esrom; and Esrom begat Aram;
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4 And Aram begat Aminadab; and Aminadab begat Naasson; and
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Naasson begat Salmon;
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5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth;
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and Obed begat Jesse;
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6 And Jesse begat David the king; and David the king begat
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Solomon of her <I>that had been the wife</I> of Urias;
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7 And Solomon begat Roboam; and Roboam begat Abia; and Abia
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begat Asa;
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8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram
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begat Ozias;
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9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz
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begat Ezekias;
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10 And Ezekias begat Manasses; and Manasses begat Amon; and
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Amon begat Josias;
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11 And Josias begat Jechonias and his brethren, about the time
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they were carried away to Babylon:
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12 And after they were brought to Babylon, Jechonias begat
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Salathiel; and Salathiel begat Zorobabel;
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13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and
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Eliakim begat Azor;
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14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat
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Eliud;
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15 And Eliud begat Eleazar; and Eleazar begat Matthan; and
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Matthan begat Jacob;
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16 And Jacob begat Joseph the husband of Mary, of whom was born
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Jesus, who is called Christ.
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17 So all the generations from Abraham to David <I>are</I> fourteen
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generations; and from David until the carrying away into Babylon
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<I>are</I> fourteen generations; and from the carrying away into
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Babylon unto Christ <I>are</I> fourteen generations.
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</FONT></P>
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<P>
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Concerning this genealogy of our Saviour, observe,</P>
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<P>
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I. The title of it. It is <I>the book</I> (or the account, as the
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Hebrew word <I>sepher, a book,</I> sometimes signifies) <I>of the
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generation of Jesus Christ,</I> of his ancestors according to the
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flesh; or, It is the narrative of his birth. It is <B><I>Biblos
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Geneseos</I></B>--<I>a book of Genesis.</I> The Old Testament begins
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with the book of the generation of the world, and it is its glory that
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it does so; but the glory of the New Testament <I>herein</I> excelleth,
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that it begins with <I>the book of the generation of</I> him that made
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the world. As God, <I>his outgoings were of old, from everlasting</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+5:2">Mic. v. 2</A>),
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and none can declare that generation; but, as man, he was <I>sent forth
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in the fulness of time, born of a woman,</I> and it is that generation
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which is here declared.</P>
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<P>
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II. The principal intention of it. It is not an endless or needless
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genealogy; it is not a vain-glorious one, as those of great men
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commonly are. <I>Stemmata, quid faciunt?--Of what avail are ancient
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pedigrees?</I> It is like a pedigree given in evidence, to prove a
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title, and make out a claim; the design is to prove that our Lord Jesus
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is <I>the son of David,</I> and <I>the son of Abraham,</I> and
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therefore of that nation and family out of which the Messiah was to
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arise. Abraham and David were, in their day, the great trustees of the
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promise relating to the Messiah. <I>The promise</I> of the <I>blessing
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was made to Abraham and his seed,</I> of the <I>dominion to David and
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his seed;</I> and they who would have an interest in Christ, as <I>the
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son of Abraham, in whom all the families of the earth are to be
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blessed,</I> must be faithful, loyal subjects to him as <I>the son of
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David,</I> by whom <I>all the families of the earth</I> are to be
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ruled. It was promised to Abraham that Christ should descend from him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+12:3,22:18">Gen. xii. 3; xxii. 18</A>),
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and to David that he should descend from him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+7:12,Ps+89:3,132:11">2 Sam. vii. 12;
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Ps. lxxxix. 3, &c.; cxxxii. 11</A>);
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and therefore, unless it can be proved that Jesus is a <I>son of
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David,</I> and a <I>son of Abraham,</I> we cannot admit him to be the
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Messiah. Now this is here proved from the authentic records of the
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heralds' offices. The Jews were very exact in preserving their
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pedigrees, and there was a providence in it, for the clearing up of the
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descent of the Messiah from the fathers; and since his coming that
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nation is so dispersed and confounded that it is a question whether any
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person in the world can legally prove himself to be <I>a son of
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Abraham;</I> however, it is certain that none can prove himself to
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either a son of Aaron or a <I>son of David,</I> so that the priestly
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and kingly office must either be given up, as lost for ever, or be
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lodged in the hands of our Lord Jesus. Christ is here first called
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<I>the son of David,</I> because under that title he was commonly
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spoken of, and expected, among the Jews. They who owned him to be
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<I>the Christ,</I> called him <I>the son of David,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+15:22,20:31,21:15"><I>ch.</I> xv. 22; xx. 31; xxi. 15</A>.
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Thus, therefore, the evangelist undertakes to make out, that he is not
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only a <I>son of David,</I> but that <I>son of David</I> on whose
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<I>shoulders the government was to be;</I> not only <I>a son of
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Abraham,</I> but that <I>son of Abraham</I> who was to be <I>the father
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of many nations.</I></P>
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<P>
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In calling Christ the <I>son of David,</I> and <I>the son of
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Abraham,</I> he shows that God is faithful to his promise, and will
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make good every word that he has spoken; and this.
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1. Though the performance be long deferred. When God promised Abraham a
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son, who should be the great blessing of the world, perhaps he expected
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it should be his immediate son; but it proved to be one at the distance
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of forty-two generations, and about 2000 years: so long before can God
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foretel what shall be done, and so long after, sometimes, does God
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fulfil what has been promised. Note, Delays of promised mercies, though
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they exercise our patience, do not weaken God's promise.
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2. Though it begin to be despaired of. This <I>son of David,</I> and
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<I>son of Abraham,</I> who was to be the glory of his Father's house,
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was born when the seed of Abraham was a despised people, recently
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become tributary to the Roman yoke, and when the house of David was
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buried in obscurity; for Christ was to be <I>a root out of a dry
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ground.</I> Note, God's time for the performance of his promises is
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when it labours under the greatest improbabilities.</P>
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<P>
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III. The particular series of it, drawn in the direct line from Abraham
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downward, according to the genealogies recorded in the beginning of the
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books of Chronicles (as far as those go), and which here we see the use
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of.</P>
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<P>
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Some particulars we may observe in the genealogy.</P>
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<P>
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1. Among the ancestors of Christ who had brethren, generally he
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descended from a younger brother; such Abraham himself was, and Jacob,
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and Judah, and David, and Nathan, and Rhesa; to show that the
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pre-eminence of Christ came not, as that of earthly princes, from the
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primogeniture of his ancestors, but from the will of God, who,
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according to the method of his providence, <I>exalteth them of low
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degree,</I> and puts <I>more abundant honour upon that part which
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lacked.</I></P>
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<P>
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2. Among the sons of Jacob, besides Judah, from whom Shiloh came,
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notice is here taken of <I>his brethren: Judas and his brethren.</I> No
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mention is made of Ishmael the son of Abraham, or of Esau the son of
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Isaac, because they were shut out of the church; whereas all the
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children of Jacob were taken in, and, though not fathers of Christ,
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were yet patriarchs of the church
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+7:8">Acts vii. 8</A>),
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and therefore are mentioned in the genealogy, for the encouragement of
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the <I>twelve tribes that were scattered abroad,</I> intimating to them
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that they have an interest in Christ, and stand in relation to him as
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well as Judah.</P>
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<P>
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3. Phares and Zara, the twin-sons of Judah, are likewise both named,
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though Phares only was Christ's ancestor, for the same reason that the
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brethren of Judah are taken notice of; and some think because the birth
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of Phares and Zara had something of an allegory in it. Zara put out his
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hand first, as the first-born, but, drawing it in, Phares got the
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birth-right. The Jewish church, like Zara, reached first at the
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birthright, but through unbelief, withdrawing the hand, the Gentile
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church, like Phares, broke forth and went away with the birthright; and
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thus <I>blindness is in part happened unto Israel, till the fulness of
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the Gentiles become in,</I> and then Zara shall be born--<I>all Israel
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shall be saved,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:25,26">Rom. xi. 25, 26</A>.</P>
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<P>
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4. There are four women, and but four, named in this genealogy; two of
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them were originally <I>strangers to the commonwealth of Israel,</I>
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Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for
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<I>in Jesus Christ there is neither Greek, nor Jew;</I> those that are
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<I>strangers and foreigners</I> are welcome, in Christ, to <I>the
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citizenship of the saints.</I> The other two were adulteresses, Tamar
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and Bathsheba; which was a further mark of humiliation put upon our
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Lord Jesus, that not only he descended from such, but that is decent
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from them is particularly remarked in his genealogy, and no veil drawn
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over it. He took upon him <I>the likeness of sinful flesh</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:3">Rom. viii. 3</A>),
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and takes even great sinners, upon their repentance, into the nearest
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relation to himself. Note, We ought not to upbraid people with the
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scandals of their ancestors; it is what they cannot help, and has been
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the lot of the best, even of our Master himself. <I>David's begetting
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Solomon of her that had been the wife of Urias</I> is taken notice of
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(says Dr. Whitby) to show that the crime of David, being repented to,
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was so far from hindering the promise made to him, that it pleased God
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by this very woman to fulfil it.</P>
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<P>
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5. Though divers kings are here named, yet none is expressly called a
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king but David
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:6"><I>v.</I> 6</A>),
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<I>David the king;</I> because with him the covenant of royalty was
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made, and to him the promise of the kingdom of the Messiah was given,
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who is therefore said to inherit <I>the throne of his father David,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:32">Luke i. 32</A>.</P>
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<P>
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6. In the pedigree of the kings of Judah, between Joram and Ozias
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:8"><I>v.</I> 8</A>),
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there are three left out, namely, Ahaziah, Joash, and Amaziah; and
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therefore when it is said, <I>Joram begat Ozias,</I> it is meant,
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according to the usage of the Hebrew tongue, that Ozias was lineally
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descended from him, as it is said to Hezekiah that <I>the sons which he
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should beget should be carried to Babylon,</I> whereas they were
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removed several generations from him. It was not through mistake or
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forgetfulness that these three were omitted, but, probably, they were
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omitted in the genealogical tables that the evangelist consulted, which
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yet were admitted as authentic. Some give this reason for it:--It being
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Matthew's design, for the sake of memory, to reduce the number of
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Christ's ancestors to three fourteens, it was requisite that in this
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period three should be left out, and none more fit than they who were
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the immediate progeny of cursed Athaliah, who introduced the idolatry
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of Ahab into the house of David, for which this brand is set upon the
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family and the iniquity thus visited <I>to the third and fourth
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generation.</I> Two of these three were apostates; and such God
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commonly sets a mark of his displeasure upon in this world: they all
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three had their heads brought to the grave with blood.</P>
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<P>
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7. Some observe what a mixture there was of good and bad in the
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succession of these kings; as for instance
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:7,8"><I>v.</I> 7, 8</A>),
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wicked <I>Roboam begat</I> wicked <I>Abia;</I> wicked <I>Abia begat</I>
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good <I>Asa;</I> good <I>Asa begat</I> good <I>Josaphat;</I> good
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<I>Josaphat begat</I> wicked <I>Joram.</I> Grace does not run in the
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blood, neither does reigning sin. God's grace is his own, and he gives
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or withholds it as he pleases.</P>
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<P>
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8. The captivity of Babylon is mentioned as a remarkable period in this
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line,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:11,12"><I>v.</I> 11, 12</A>.
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All things considered, it was a wonder that the Jews were not lost in
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that captivity, as other nations have been; but this intimates the
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reason why the streams of that people were kept to run pure through
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that dead sea, because from them, as <I>concerning the flesh,
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Christ</I> was to <I>come. Destroy it not, for a blessing is in it,</I>
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even that blessing of blessings, Christ himself,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:8,9">Isa. lxv. 8, 9</A>.
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It was with an eye to him that they were restored, and the desolations
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of the sanctuary were looked upon with favour <I>for the Lord's
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sake,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:17">Dan. ix. 17</A>.</P>
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<P>
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9. <I>Josias</I> is said to <I>beget Jechonias and his brethren</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:11"><I>v.</I> 11</A>);
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by Jechonias here is meant Jehoiakim, who was the first-born of Josias;
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but, when it is said
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:12"><I>v.</I> 12</A>)
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that <I>Jechonias begat Salathiel,</I> that Jechonias was the son of
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that Jehoiakim who was carried into Babylon, and there begat
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<I>Salathiel</I> (as Dr. Whitby shows), and, when Jechonias is said to
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have been written <I>childless</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+22:30">Jer. xxii. 30</A>),
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it is explained thus: <I>No man of his seed shall prosper.
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Salathiel</I> is here said to <I>beget Zorobabel,</I> whereas Salathiel
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begat Pedaiah, and he begat Zorobabel
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+3:19">1 Chron. iii. 19</A>):
|
|
|
|
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>
|
|
|
|
10. The line is brought down, not to Mary the mother of our Lord, but
|
|
to <I>Joseph the husband of Mary</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:16"><I>v.</I> 16</A>);
|
|
|
|
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>
|
|
|
|
11. The centre in whom all these lines meet is <I>Jesus, who is called
|
|
Christ,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:16"><I>v.</I> 16</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:50"><I>ch.</I> xii. 50</A>.
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:25">Dan. ix. 25</A>),
|
|
|
|
and often God's <I>Anointed</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:2">Ps. ii. 2</A>).
|
|
|
|
Under this character he was expected: <I>Art thou the Christ</I>--the
|
|
<I>anointed one?</I> David, the king, was anointed
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+16:13">1 Sam. xvi. 13</A>);
|
|
|
|
so was Aaron, the priest
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+8:12">Lev. viii. 12</A>),
|
|
|
|
and Elisha, the prophet
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+19:16">1 Kings xix. 16</A>),
|
|
|
|
and Isaiah, the prophet
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+61:1">Isa. lxi. 1</A>).
|
|
|
|
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>
|
|
|
|
Lastly. The general summary of all this genealogy we have,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:17"><I>v.</I> 17</A>,
|
|
|
|
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>
|
|
|
|
<A NAME="Mt1_18"> </A>
|
|
<A NAME="Mt1_19"> </A>
|
|
<A NAME="Mt1_20"> </A>
|
|
<A NAME="Mt1_21"> </A>
|
|
<A NAME="Mt1_22"> </A>
|
|
<A NAME="Mt1_23"> </A>
|
|
<A NAME="Mt1_24"> </A>
|
|
<A NAME="Mt1_25"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Birth of Christ.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+11:5">Eccles. xi. 5</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+139:13-16">Ps. cxxxix. 13-16</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+20:7">Deut. xx. 7</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+13:55"><I>ch.</I> xiii. 55</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:56">Luke i. 56</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+22:23,24">Deut. xxii. 23, 24</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+38:24">Gen. xxxviii. 24</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+22:26">Deut. xxii. 26</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
IV. Joseph's discharge from this perplexity by an express sent from
|
|
heaven,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:20,21"><I>v.</I> 20, 21</A>.
|
|
|
|
<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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:43">Luke i. 43</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:5">Heb. x. 5</A>.
|
|
|
|
Hence he is said to be <I>made of a woman</I>
|
|
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:4">Gal. iv. 4</A>),
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and yet to be that second <I>Adam</I> that is the <I>Lord from
|
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heaven,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:47">1 Cor. xv. 47</A>.
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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>
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:42">Luke i. 42</A>.
|
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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
|
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that comes from God; it is reserved for the humble.</P>
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<P>
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(2.) That she should bring forth <I>the Saviour of the world</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:21"><I>v.</I> 21</A>).
|
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<I>She shall bring forth a Son;</I> what he shall be is intimated,</P>
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<P>
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[1.] In the name that should be given to her Son: <I>Thou shalt call
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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>
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+7:45,Heb+4:8">Acts vii. 45; Heb. iv. 8</A>),
|
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|
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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,
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:11,12">Zech. vi. 11, 12</A>.
|
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|
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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>
|
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|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+13:16">Num. xiii. 16</A>),
|
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|
|
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>
|
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|
<P>
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[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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+2:14">Tit. ii. 14</A>);
|
|
|
|
and so to redeem them <I>from among men</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:4">Rev. xiv. 4</A>)
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:26">Rom. xi. 26</A>.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+7:14">Isa. vii. 14</A>),
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:34">Luke i. 34</A>),
|
|
|
|
<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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+48:35">Ezek. xlviii. 35</A>).
|
|
|
|
<I>Jehovah Shammah--The Lord is there;</I> the Lord of hosts is with
|
|
us.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
VI. Joseph's obedience to the divine precept
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:24"><I>v.</I> 24</A>).
|
|
|
|
<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>
|
|
|
|
VII. The accomplishment of the divine promise
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:25"><I>v.</I> 25</A>).
|
|
|
|
<I>She brought forth her first-born</I> son. The circumstances of it
|
|
are more largely related,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:1">Luke ii. 1</A>,
|
|
|
|
&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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+21:10">Exod. xxi. 10</A>.
|
|
|
|
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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