Expositions Upon Matthew 1-10, Treatise · Chapter 1
CHAP. I.
VERSE 1. The Book of the Generation of Jeſus Chriſt the Son of Abraham, the Son of David, &c.
IN this Chapter are two parts, 1. The Genealogy or Generation of Chriſt from v. 1. to v. 18.
2. The Birth of Chriſt from v. 18. to the end of the Chapter.
V. 1. The Book of the Generation of Jeſus Chriſt,] that is, a Catalogue of the Anceſtours of Jeſus Chriſt: this Pedegree of Chriſt is reckoned up for theſe Reaſons:
1. To difference Jeſus Chriſt from Joſhua the Son of Nun, who was a Type of Jeſus Chriſt, but was not deſcended from David as Chriſt was.
2. Becauſe when Chriſt hath two Natures, his Divine and Humane Nature; the Evangeliſt onelyonly mentions the Generation of his humane Nature, for his divine Nature is unſpeakable, Iſai 53.8.
3. For as much as Generation is taken for Life, Gen. 6.9. Noah was perfect in his Generation, that is, in all parts of his Life: hence Matthew intends to ſet down the Life of Chriſt.
Of Jeſus Chriſt] that is, here is the Generation, not of a common man, or an ordinary Noble-man, but of Jeſus Chriſt. Jeſus ſignifies a Saviour, Chriſt ſignifies Anointed, for he was anointed King, Prieſt, and Prophet of his Church, Heb. 1.9.
The Son of David, the ſon of Abraham] the Evangeliſt names two of the moſt excellent Progenitours of Chriſt, becauſe the Promiſes of the Meſſiah were eſpecially made to theſe, for the Jews knew that the Meſſias they were to believe on was to deſcend from the Linage of Abraham and David. David is ſet before Abraham, not becauſe he was before him in Faith, but in kingly Dignity; and though the Jews were counted the children of Abraham, yet the Meſſias was called the Son of David, Matth. 15.22.
V. 2. Abraham begat Iſaak, and Iſaak begat Jacob, and Jacob begat Judas and his Brethren.
Here is a Deſcription of Chriſt's Genealogy from Abraham to Chriſt in a direct Line, Abraham begat Iſaak, Iſaak begat Jacob, Jacob begat Judas and his Brethren, that is, Jacob begat not onelyonly Judah, but the other eleven Patriarchs who were in a collateral Line, the Evangeliſt goes no higher than Abraham to derive Chriſt's Pedigree, becauſe he counted it ſufficient to ſhew that Chriſt according to the fleſh was the Son of Abraham and David, to whole Families the Promiſe of the Meſſias was bound, Gen. 22.18. In thy Seed ſhall all the Nations of the earth be bleſſed, 2 Sam. 7.12, 13. When thou ſhall ſleep with thy Fathers, I will ſet up thy Seed after thee, and I will eſtabliſh the Throne of his Kingdom for ever.
V. 3. And Judas begat Pharez and Zara of Thamar, and Pharez begat Ezrom, and Ezrom begat Aram.
The Evangeliſt goes on in the Line of Chriſt, ſhewing, Judah begat Pharez and Zara of Thamar, he names four Women that were great Sinners, as Thamar, Bathſheba, and Rahab, and Ruth that was a Moabiteſs or Gentile, becauſe theſe Women were not joyned to their Husbands in an ordinary manner, but an extraordinary; Thamar deceitfully proſtituted her ſelf to Judah, Gen. 38.10. to v. 27. Bathſh…ba was firſt joyned to David by Adultery, and then by Wedlock; Salmon maried Rahab, becauſe ſhe received the Spies; Ruth maried Boas who had been a ſtranger in the Land of Moab, and came back poor into Judea; Chriſt that came to put away ſin was born of Sinners, to teach us what a vanity there is in Pedegrees; in any Pedegree, ſhould we look ſome Generations paſt, there are ſome wicked and ſcandalous.
Judah begat Pharez and Zara] Gen. 38.28, 29, 30.
Pharez begat Ezrom] called alſo Hezron, Ruth 4.18. 1 Chron. 2 5.
Ezrom begat Aram] called Ram, Ruth 4.18.
V. 4. And Aram begat Aminadab, and Aminadab begat Naaſſon, and Naaſſon begat Salmon, and Salmon begat Boas of Rachab, and Boas begat Obed of Ruth, and Obed begat Jeſſe.
Theſe Generations are fetcht out of Ruth 4.18.
Qu. How could Salmon mary Rahab being a Harlot and a Stranger, ſeeing it's ſaid, Deut. 7.3. Thou ſhalt make no Mariages with them Alſo Deut. 23.17. There ſhall be no Whore of the Daughters of Iſrael?
Anſw. She had been a Harlot, but now was not. Secondly, it was not unlawfull to mary Strangers, becauſe they were Strangers, but becauſe they were Idolaters (which ſhe now was not) Joſh. 2.11. Exod. 34.16. Take not of their Daughters to thy Sons, leſt they make thy Sons go a whoring after their Gods. The ſame we may ſay of Ruth, though a Moabiteſs, Thy People ſhall be my People, and thy God my God, Ruth 1.16.
Obed begat Jeſſe] Maldonate moves another Queſtion:
Queſt. How it could be, that betwixt Salmon and David there could come betwixt them onelyonly three men,1 Kings 6.1. when 366. years came betwixt; for the Temple began to be built in the 480▪ year after the People came out of Egypt, and the fourth year of Solomon's Reign, ſo that take out the four years of Solomon's Reign, and the ſeventy years of David's Life, and the forty years the People were in the Wilderneſs before they paſt over Jordan to take Jericho, the remainder will be 366. years.
Anſw. It's not incredible that four men of that time, wherein man's life was ſo extended by nature and temperance, ſhould live 366. years; for Salmon marying young with Rahab, they might all live under an hundred years, and at the ſame time Moſes, though much ſpent in labour, lived 120. years, Deut. 34.7.
V. 6. And Jeſſe begat David the King, and David the King begat Solomon of her that had been the Wife of Urias.
Jeſſe was of low condition, 1 Sam. 20.27. Saul called David the Son of Jeſſe, by contempt, yet was he the Root from which Chriſt ſprang, Iſai 11.1. [Begat David the King] this word added for honour ſake [of her that was the Wife of Uriah] to ſignifie, that God did not repent of his Promiſe made to David, becauſe of his Adultery with Bathſheba.
V. 7, 8. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Aſa, and Aſa begat Jehoſaphat, and Jehoſaphat begat Joram, and Joram begat Ozias.
Joram begat Ozias] three Generations coming betwixt, 1 Chron 3.11. which were Ahaziah, Joas, and Amaziah who begat Ozias, called alſo Uzziah, 2 Chron. 26. and Azariah. If you ask why theſe three were omitted? It may be anſwered, becauſe Jehoram joyned himſelf to the houſe of Ahab and Jezabel, taking Ahab's Daughter to Wife, 2 Chron. 21.6. Now God had threatened to make Ahab's poſterity like Jeroboam's, 1 Kings 21.22. that is, utterly to extinguiſh them. Now a wicked man's Poſterity is reckoned to the third or fourth Generation, Exod. 20.5. If theſe three had been reckoned there had been ſeventeen Generations, they are excluded becauſe born of the ſeed of Ahab.
V. 9, 10. And Ozias begat Joatham, and Joatham begat Achas, and Achas begat Ezekias, and Ezekias begat Manaſſes, and Manaſſes begat Amon, and Amon begat Joſias.
Ozias begat Joatham] he is ſaid to become mighty, becauſe he prepared his ways before the Lord his God, 2 Chron. 27.6.
Jotham begat Achas] he was an horrible Idolater, 2 Chron. 28.2, 3. He made molten Images for Baalim, and burnt his Children in the Fire, and ſacrificed under every green Tree.
Achas begat Hezekias] he was a Prince of ſtrong confidence in God, none of the Kings of Judah equalled him in this grace, 2 Kings 18.5, 6. and of much ſincerity and brokenneſs of heart, Iſai 38.3, 5.
Ezekias begat Manaſſes] who did after the abomination of the Heathen, 2 Kings 21.2. build the high places which Hezekiah deſtroyed, and worſhipped all the Hoſt of Heaven, v. 3. and made his Sons paſs through the fire, and dealt with Familiar Spirits, v. 6. but he humbled himſelf greatly for theſe and other evils, 2 Chron. 33.12, 13.
Manaſſes begat Amon] who had a ſhort Reign and a wicked; he reigned two years, 2 Kings 21.20, 21. and treſpaſſed more and more without humiliation, 2 Chron. 33.23.
V. 11. And Joſias begat Jechonias and his Brethren abou the time they were carried away to Babylon.
Joſias begat Jechonias] this Joſias is ſaid to walk in all the ways of David, and not turn aſide, 2 Kings 23.2. his heart was humbled and tender at Gods threatnings againſt Jeruſalem, v. 19. he turned to God with all his heart, ſoul, and might, 2 Kings 24.25. Joſias had four Sons, Johanan, Joakim, Zedekiah, and Sallum, 1 Chron. 3.15. now none of his Sons are called Jechonias. Hierom on the firſt of Daniel ſaith, that Porphiry objected this place to the Chriſtians: ſo did Julian, as Hierom mentions on Matth. 1. Some think the fault was in the Libraries, who being deceived with the likeneſs of the words Jojakim, who was Joſiah's Son, and Jojacin who was his Grand-childe, razed out the former as ſuperfluous, not conſidering that they loſt one of the two and forty Generations hereby: but this fault was not in all the Copies, for Robert Stephan out of ancient Books reſtores the place thus, Joſias begat Jakim, Jakim begat Jechonias and his Brethren; and the very matter it ſelf ſpeaks forth the truth of Stephan's Copy; ſo that the reading is to be reſtored, Joſias begat Jakim and his Brethren, and Jakim begat Jechonias, which lineal Deſcent appears Jer. 22.18. where Jehojakim is called the Son of Joſiah, and Coniah the Son of Jehojakim, v. 24. the word Jah being taken from his name, as ſome have thought in contempt.
About the time they were carried to Babylon] there were two carryings away into Captivity, in the firſt whereof Jehojakim was carried away captive, 2 Kings 24 12. this was foreign or Tranſmigration, when Jehojachim yielded himſelf to the King of Babylon freely, whether upon the perſwaſion of Jeremy, or otherwiſe. The ſecond was foreign or Captivity, when Zedekiah rebelled againſt the King of Babylon, ſo that Jeruſalem was taken by force, Jer. 39.7. Three ſeveral times the People were carried away in the Captivity at that time. See Jer. 52.27, 28, 29, 30.
V. 12. And after they were brought to Babylon Jechonias begat Salathiel, and Salathiel begat Zerubbabel.
Jechonias begat Salathiel] which appears Hag. 1.1, 14.
Obj. But Jechoniah is writ childleſs, Jer. 22.10.
Anſw. He is not ſaid to be childleſs, becauſe he had no Children; for it appears he had, v. 28. but childleſs in reſpect of the Kingdom; becauſe none of his Poſterity were to ſit upon the Throne of David, v. 30. Beſides it appears Jeconiah had eight Sons, whereof Salathiel was one, 1 Chron. 3.17, 18.
Salathiel begat Zerubbabel] this Zerubbabel brought the Jews out of Babylon into Judea, Zach. 4.6, 9, 10. a Type of Chriſt who brings his People out of myſtical Babylon to Sion.
V. 13. Moreover Zerubbabel begat Abiud, Abiud begat Eliakim, Eliakim begat Azor.
In this laſt Teſſeradecas or fourteenth Generation are reckoned up not Kings, but chief Rulers, they that followed Salathiel in Luke are ſuppoſed to have had two names, according to Philo, till you come to Simeon, ſo that Neri is the ſame with Jechonias, and Melchi with Joakim.
V. 14, 15. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud, and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob.
There's nothing ſpoken of theſe nine Generations in Scripture, but it's like the Evangeliſt took them out of the Tables of the Families preſerved in Captivity, or rather that the Spirit did inſpire the Evangeliſt herein.
V. 16. And Jacob begat Joſeph the Husband of Mary, of whom was born Jeſus which is called Chriſt.
Jacob begat Joſeph the Husband of Mary] the Pagans and Jews have vented ſundry Queſtions againſt this, as Celſus in Origen l. 2. and Julian and others mentioned in Maldonate. They reaſon, either Jeſus was naturally begotten of Joſeph, and ſo could not be the ſon of God naturally, or elſe the Genealogy of Joſeph proves nothing concerning the generation of Chriſt, that he was of the linage of David.
Anſw. Though Joſeph were the ſuppoſed father of Chriſt, yet his genealogy proves that Jeſus was the ſon of David, becauſe Mary his mother was of the Tribe of Judah and family of David, which appears becauſe Joſeph was a juſt man, and fearing God, therefore he maried a wife of the ſame Tribe, and ſhe alſo feared God, and ſo the bond of a command of God lay upon both their conſciences, which is mentioned Numb. 36.6, 7, 8. Let them marry to whom they think beſt, onelyonly to the Tribe of the family of their father ſhall they marry, ſo ſhall not the inheritance of the children of Iſrael remove from Tribe to Tribe — and every daughter that poſſeſſeth an inheritance, ſhall be wife unto one of the family of her father, that the children of Iſrael may every one enjoy the inheritance of his father.
2 Before Joſeph and Mary came together, Mary was with childe of Jeſus, Matth. 1.18. ſhe remaining ſtill a Virgin, verſ. 23. Now verſ. 1. Jeſus is ſaid to be the ſon of David, the ſon of Abraham, Matth. 1.1. therefore Chriſt muſt needs be the ſon of David by the mother, therefore Mary his mother was the daughter of David, which further appears Luk, 1.32. he ſhall be called the ſon of the Higheſt, and the Lord God ſhall give unto him the throne of his father David.
Queſt. But why doth Matthew reckon up the Genealogy of Joſeph rather then Mary?
Anſw. It was a cuſtom among the Jews, that the Genealogies of the men, not of the women ſhould be reckoned up.
2 He could not ſo well have ſet down the Genealogy of Mary, if he had not alſo ſet down Joſeph her husband, who was of the Tribe of Judah, which proved her (being a godly woman) to be alſo of the ſame Tribe, becauſe it was not lawfull to marry otherwiſe.
3 It appears that Mary as well as Joſeph was of the ſame Tribe and linage: for though the Jewiſh women might marry to one of another Tribe, yet if in their fathers houſe there was no heir male, and ſo the females happened to ſucceed in the inheritance, to keep the inheritance in the ſame Tribe, and that it might not paſs to another, the inheriting woman was bound to marry one of her own Tribe, Numb. 27.7.
4 Becauſe Chriſt was born after the eſpouſing of Joſeph and Mary, therefore Chriſt might be aſcribed to Joſeph and Mary, he had as it were power of the body of the Virgin, and therefore of the fruit of her body. Beſides the off ſpring that is born in wedlock, whenſoever or howſoever begotten, is aſcribed by all Civil Laws unto the husband and wife ſo married.
Therefore as Chriſt is truly the ſon of Mary, though he be not naturally but ſupernaturally born of her, ſo is he alſo the ſon of Joſeph, becauſe God attributes this fruit unto him, as a reward of keeping his virginity in wedlock till ſuch times as the Virgin had brought forth her firſt begotten ſon, Matth. 1. ult.
Beſides, the husband and wife by wedlock are made one civil perſon, Matth. 19.6. they twain ſhall be one fleſh. Wherefore they have all things common, and in particular a common off-ſpring, ſo that Joſeph was not the adoptive, but the matrimonial father of Chriſt, and Chriſt was ſubject to him, Luk. 2.51.
Queſt. But how doth it appear that Joſeph was then maried to the Virgin Mary, ſeeing the Text ſays, ſhe was onelyonly eſpouſed, verſ. 18.
Anſw. 1 Eſpouſals are as it were the firſt mariage, becauſe there is a mutual affiancing (upon a preſuppoſal of no eſſential impediments) hence verſ. 20. Mary was then called Joſephs wife.
2 Joſeph is bid not to fear to take her to wife, verſ. 20. who being informed by the Angel no doubt did accordingly; moreover, taking doth preſuppoſe giving, for in many places and nations, Virgins have been wont to be given to their husbands by their parents or guardians. Beſides, Mat. 1.24. it's ſaid, He did as the Angel commanded him and took her to be his wife.
V. 17. So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Chriſt are fourteen generations.
Queſt. Why did the Evangeliſt divide all theſe generations into three fourteens?
Anſw. Firſt, to ſhew the threefold eſtate of their government; 1 under Judges, 2 under Kings, 3 under Governours and Prieſts after the Captivity. The Lord tried all ways to keep them in their duty, and when nothing would ſerve he ſent his Son.
14 Generations] By generation he means the perſon begotten, which adds a degree. Matthew omits ſome perſons leſs conſiderable to make the number round and fit. There wants one of theſe 42, and therefore the learned put in Jechonias twice, the one Joacim which was confounded (as Jerom thinks) with Jechonias, the other his ſon Jechonias. Unleſs to make up the 42 generations, we number Chriſt as the laſt perſon of the third Claſſis or Diviſion.
V. 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 childe of the Holy Ghoſt.
The birth of Jeſus Chriſt was on this wiſe] The Evangeliſt ſetteth not forth the whole Hiſtory, as Luke profeſſedly doth, onelyonly ſhews firſt, whence the Virgin was with child, which was of the Holy Ghoſt; 2 when it was, that is to ſay, when Joſeph and Mary were eſpouſed, before they came together, that is, when ſhe was promiſed by her parents, or affianced unto him, but yet before they came together, ſhe was not yet delivered into the hands of her husband by her parents, but abode under their keeping and tuition.
Of the Holy Ghoſt] Not that the Holy Ghoſt was the father of Chriſt, but that the Holy Ghoſt did cauſe that a Virgin ſhould conceive without a man: for the Holy Spirit did not lye with the Virgin after the manner of men, but that which the generation of man could do, he himſelf could do much more perfectly, without any ſuch generation.
V. 19. Then Joſeph her husband being a juſt man, and not willing to make her a publike example, was minded to put her away privily.
The Law was Deut 22.14. if a man took a Damſel and found her not to be a Maid, then v. 22. they were to bring her out of her fathers houſe, and the men of the City were to ſtone her with ſtones: But Joſeph being a juſt man and enclining to mercy, would not expoſe her to open infamy, or make her a publike example. Lapide ſaith, the Cretians were wont to bring adultereſſes through the midſt of the City to be beheld and mockt at by the people.
Was minded to put her away privily] That is, by a ſecret divorce giving her a bill of divorce ſecretly. Joſeph ſeeing the holy and ſpiritual life of the Virgin, might ſeem to queſtion how ſhe ſhould conceive of adultery, and perhaps to have judged the contrary, but whence or how ſhe had conceived he knew not, but becauſe he knew ſhe had not conceived by him, he would put her away. The Greek word foreign abſolvere, ſignifies to abſolve or free, that is, Joſeph freed her from her promiſe, and ſo to put her away onelyonly upon ſome other pretence then adultery. For huſbands among the Jews had many other cauſes of divorce beſides adultery, Matth. 19.3. where the Phariſees ask, whether it were lawfull for a man to put away his wife for every cauſe?
Obſerve 1. Innocent and harmleſs perſons are ſometimes expoſed to ſuſpicion, 1 Sam. 22.9, 10.
2 Obſ. We muſt ſo be angry at the ſins of others, that ſome mercy muſt be retained towards the ſinner, Moſes, Exod. 32.31.
V. 20. But while he thought on theſe things, 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.
In this Verſe three things, 1 the anxiety of minde that was upon Joſeph, he was full of perplexity, ſometimes thinking her guiltleſs, from the holy carriage he ſaw in her, ſometimes he thought her guilty, becauſe himſelf had not touched her: many turnings and rowlings were in his minde what to do. Saints are ſometimes in much perplexity of ſpirit, 2 Chron. 20.12. 2 Cor. 4.8.
2 The Conſolation. Againſt his trouble the Angel of God appears unto him in a dream, bidding him not to fear to take unto him Mary his wife. God is wont to come in the time of trouble, Pſal. 46.1. ſo that Saints are not tempted above ſtrength, 1 Cor. 10.13. God appearing in the Mount, Gen. 22.14.
Queſt. Why doth the Angel appear to him in a dream, and to the Virgin when awake?
Anſw. The Angel appears to Mary awake, becauſe faith and conſent was required of her: Firſt, ſhe conceived Chriſt by faith, before ſhe conceived him in her fleſh, and her conſent was required, that ſhe might as it were (to uſe Bernards expreſſion) be the Bride of the Holy Ghoſt, and conceive by him. Beſides it was needfull the Virgin ſhould know whom ſhe bore in her womb, and whence ſhe conceived.
1 The Angel appeared to Joſeph in his ſleep, not onelyonly here, but when he went into Egypt, Matth. 2.13. and when he came out thence, becauſe according to his good pleaſure he was wont to appear as well in dreams as in viſions, Numb. 12.6. alſo vocally, 1 Sam. 3.6, 8, 10. alſo inſpiredly.
2 The Angel appears to Joſeph in ſleep, to let him ſee the provident care of God, who thinks of our troubles when we do not think of our ſelves, even when we are aſleep.
Qu. But why did not the Virgin Mary her ſelf tell Joſeph of her thus being with childe?
Anſw. It is like ſhe did, which probably was the firſt ground of Joſephs knowing her ſo to be, but Joſeph was ſlow in believing her, till the Angel appeared to him.
Qu. Is there no uſe to be made of dreams now?
Anſw. 1 There are d vers ſorts of dreams, as 1 Natural, ſo the things which the ſenſe on the day time carries over to the underſtanding, being more deeply ſetled there, are ſent back again to the fancy or common ſenſe, and this not only in men, but in bruits. A dream cometh through multitude of buſineſs, Eccleſ. 5.3. 2 Moral, which ariſes from wiſe diſcourſes and reading books. 3 Diabolical, which come from Satan, ſuch are filthy dreams, of which Jude 8 againſt theſe the ancient Church prayed; H…ſtemque noſtrum comprime ne polluantur corpora. Bridle our enemy that our bodies be not defiled. 4 Divine, ſo God appeared to Solomon, 2 Chron. 7.12, 13. Sometimes God hath appeared thus twice, Job 33.14, 15. twice he appeared thus to Paul, Acts 16.9.18.9. and ſo he appeared to Pilates wife, Matth. 27.19
2 There may be uſe made of dreams: as the Urine or Pulſe are ſignes of ſickneſs or health, ſo dreams may ſhew us what our natural complexion is, and what humour is predominant; where yellow Choler abounds, there we dream of fire, ſtrife, and fightings; where black Choler abounds, men dream of ſmoke, darkneſs, funerals; where Phlegme abounds, men dream of ſhowers of rain, wells of water, rivers, and ſuch things as have a cold moiſture; where Bloud abounds, men dream of things beautifull, clear, and ſweet. Martyr out of Galen, tells of a man that dream'd he had a thigh of ſtone, and in a few days after he fell into a palſey, and of another that dream'd he fell into a ciſtern of bloud, which ſignified aboundance of bloud, and that he ſtood in need of bloud letting. Sometimes in ſleep, men ſeem to have ſuch a burthen they cannot bear it, ſometimes to be ſo light that they do as it were flye, which is nothing elſe but the exceſs and defect of humours. To conclude, dreams of preferment do too much point out ambition in us; unclean dreams do too much point out wandring imaginations on the day time, or exceſs of gluttony at night; terrible dreams may put us in minde what we might look for if God were not more merciful; favorable and ſucceſsful dreams may put us in minde what we might expect if our ſins did not ſtand in the way. But for Divine dreams when they are, its like the underſtanding on the day time hath been well employed in Divine things, and the frequenter they are, they denote perhaps a better frame of ſpirit, aſpiring after Divine things. Yet as we are not to expect direction from them, God having ſpoken cleerly by his Son, ſo are we not altogether to ſlight them, ſeeing God hath formerly manifeſted himſelf by them, beſides God hath not loſt any of his prerogative, but that he can manifeſt himſelf by them yet.
The third part, is the ground of Joſephs conſolation, which is, [For that which is conceived in her is of the Holy Ghoſt] becauſe fear will not be caſt out by words, but by reaſons, the Angel gives a reaſon why Joſeph ſhould not fear, viz. becauſe that which Joſeph feared was an act of adultery, was of the Holy Ghoſt, and therefore he had cauſe rather to rejoyce then to grieve, becauſe of his ſpouſe Mary the long lookt-for Meſsias was now to be born. Such a meſſage Joſeph had at another time when he was in his fear, Luk. 2.10. the Angel ſaid, Fear not, for behold I bring you good tydings of great joy, for unto you is born in the City of David a Saviour, which is Chriſt the Lord. And therefore thou Joſeph mayeſt take her from her friends or kindred to be thy wife, and thou mayeſt with a quiet conſcience live with her. Moreover, the Angel calls him the Son of David, to raiſe up Joſephs heart to conſider, that he as well as his wife was of that family, to deſcend from whom the Meſsias was promiſed to all the believers of the Old Teſtament; and ſo he, the ſaid Joſeph, ſhould have the honour to be the civil father of this Meſsias, as the Virgin his wife had the honour to be his natural mother. And therefore verſ. 16. its ſaid, foreign, not foreign, of which in the feminine gender Chriſt was begotten, not of whom, to prove that Joſeph was onelyonly a civil father, provided to take care of the Virgin, and the Meſsias ſhe went with.
V. 21. And ſhe ſhall bring forth a ſon and thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins.
Here is a ſecond ground to quiet Joſephs heart, taken from the quality or excellency of this ſon whom the Virgin ſhould bring forth, he ſhould be a Saviour to ſave his people.
Bring forth a ſon] Not as the Valentinians, who taught that Chriſt brought a heavenly body from heaven, and paſſed through the Virgin as a channel, but as the Virgin truly conceived Chriſt, ſo ſhe brought him forth according to Eſa. 7.14. Behold a Virgin ſhall conceive and ſhall bring forth a ſon, and therefore thy ſpouſe is not an adultreſs, but a moſt pure Virgin. This the Angel Gabriel told the Virgin Mary, Luk. 1.31. That ſhe ſhould bring forth a ſon, and call his name Jeſus, and here the Angel tells the ſame in effect to Joſeph.
And thou ſhalt call his name Jeſus] Fathers uſually gave names to their children. Jacob called his ſon Benjamin, though his mother called him Benoni, Gen. 35.18, Zacharias named his ſon John, Luk. 1.63. yet ſometimes the mother, as Hanna called her ſon Samuel, 1 Sam. 1.20.
His name Jeſus] foreign, from his ſaving. Chriſt is the name of his Office, Jeſus of his Nature and Perſon; the name in the Old Teſtament is Jehoſcua, aſcribed unto Joſhua the Captain, and to Joſhua the Prieſt in the Type, but to Chriſt in the truth, becauſe he is the alone Saviour of his People, Acts 4.12. Heb. 7.25. He is able to ſave them that come unto God by him; for though Baptiſm is ſaid to ſave, 1 Peter 3.21. and Preachers, 1 Tim. 4.16. Baptiſm doth ſave by way of ſignification, Preachers, as Inſtruments by way of publication.
For he ſhall ſave his People from their ſins] three things are conſiderable, 1. Whom Chriſt ſaves? Reſp. All Believers, becauſe by faith alone this ſalvation is received: all his Body, for he is called the Saviour of the body, Epheſ. 5.23.
2. From what Chriſt ſaves? Reſp. From their ſins which would bring them to Hell: as a Phyſician brings a Potion to his Patient, not to kill Death, but to kill the Diſeaſe that would bring the Patient unto Death; ſo Chriſt came not to quench the Flames of Hell, but to ſave his People from their ſins, which would bring them to Hell. Now Jeſus ſaveth us, 1. From the power of ſin, Rom. 6.14. Sin ſhall not have dominion over you, for you are not under the Law, but under grace. 2. From the puniſhment of ſin, 1 Theſſ. 1.10. Jeſus who delivered us from the wrath to come. 3. From the guilt of ſin, Rom. 8.1. There's no condemnation to them that are in Jeſus. 4. From the wearineſs and burden of ſin, Matth. 11.28. Come unto me all ye that are weary and heavy laden, I will give you reſt. 5. From the remainders of ſin, this will be in another World, Rom. 7.24, 25. Who ſhall deliver me from this body of death? I thank God through Jeſus Chriſt, 1 Cor. 15.57.
3. The means whereby Chriſt ſayes, viz. his Death and Interceſſion. If when we were Enemies we were reconciled by the Death of his Son, much more being reconciled we ſhall be ſaved by his Life, Rom. 5.10. 1. By his living, to make Interceſſion for us, as it is expounded, Heb. 7.25. wherefore he is able to ſave to the utmoſt them that come unto God by him, ſeeing he ever liveth to make Interceſſion for them. This is one Argument of Chriſt his Godhead to ſave his People from ſin, for it's applied to Jehova, Pſalm 130.8. He ſhall redeem his People from all their iniquities. If there were a Phyſician in the World that could ſave a man from all Diſeaſes, multitudes of Patients would come to him: how ſhould Believers then come to Chriſt, who ſaves his People from all their ſins, Pſalm 103.1. 2. As the Woman that had the Bloudy Iſſue touching Chriſt, was healed; ſo we touching Chriſt by the hand of faith, the bleeding wounds of our ſins are ſtanched. This is true tidings of joy to all believing ſouls, that ſuch a Saviour is born, Luke 2.10, 11.
V. 22. Now all this was done, that it might be fulfilled which was ſpoken of the Lord by the Prophet, ſaying,
The Evangeliſt ſets down a third ground to ſtabliſh Joſeph's heart, and together with him the hearts of all other Believers, viz. that this Prediction of a Virgins bringing forth was foretold ſeven or eight hundred years ago, in the Reign of King Ahaz, Iſai 7.14. Joſeph at firſt was ready to be ſtartled at theſe ſtrange News the Angel told him, but when he heard that all that the Angel told him was confirmed by the Scriptures, this brought full ſatisfaction. The ſum of the Promiſe was, that not onelyonly that God would ſave the Houſe of David, Iſai 7.13. from the Syrians and Men of Iſrael their Enemies, v. 8, 9. but that alſo he would ſave the believers among them from their ſpiritual Enemies; and becauſe the matter ſeems hard to believe, the Lord gives them a ſign to confirm it, viz. Behold a Virgin remaining a Virgin ſtill ſhall be with childe… ſo that as in Painting or Building there are firſt rude Lines or Draughts made by the Painters, who after by degrees perfect that which they had conceived in their mindes, according to the Idaea therein, ſo as the Lord had propheſied of a Virgins conceiving, ſo now he perfects and fulfils it: ſo that as the calling of the Iſraelites out of Egypt, Hoſea 11.1. was a Shadow of the Deliverance of the Sons of God out of the ſpiritual Egypt of Hell; ſo theſe things told then by Iſai, did ſhadow out what was now fulfilled.
V. 23.Bernard thinks the Devil fell out of envy, envying men that Dignity, that God ſhould become Man. Behold a Virgin ſhall be with childe, and ſhall bring forth a Son, and they ſhall call his Name Emmanuel, which being interpreted is, God with us.
The Evangeliſt ſets forth not onelyonly the ſum of the Propheſie, but the wonderfulneſs of it. [Behold] this Adverb ſtill points out attention and admiration, [Behold] as if he ſhould ſay, Men and Angels wonder at this ſtrange unheard of thing, that a Virgin ſhould conceive and bring forth Emmanuel, that is, God-Man, Jer. 31.22. The Lord hath created a new thing upon earth, A Womam ſhall compaſs a man. Some men will not wonder at any thing to conceal their own ignorance, but here is a providence to admire all.
And they ſhall call his Name Emmanuel] that is, being interpreted God with us, that is, not onelyonly ſpiritually, that is, reconciled to us, 2 Cor. 5.19. but becauſe the Word was made Fleſh and dwelt among us, John 1.14. [They ſhall call] all the ſaithfull and many others ſhall ſo call him God with us; for this Pronoun Relative [they] hath reſpect unto a plurality. See Luke 12.20. Luke 16.9.
Queſt. How can Jeſus be called Emmanuel?
Reſp. Not in ſound, but in ſenſe; Chriſt was called Emmanuel from the Dignity of his Perſon, and he was called Jeſus from his Office and effects of it: and in all this it ſell out that the Propheſie of Eſaias was fulfilled. Shut your eys without Chriſt, and ſay, that you know no other God but he, that was in the boſom of Mary, and ſuckt her Breaſts. Where that God Chriſt Jeſus is, there is whole God, or the whole Divinity found, the Father and the Spirit, Luth. in Pſ. 130. I ſhall alſo add what a late Writer adds to interpret this Propheſie, viz. that within a ſpace of time wherein a Virgin might marry, and conceive, and bring forth, and the Childe come to the diſtinguiſhing of good and evil, Iſai 7.14, 15. Rezin and Pekah, Ahaz his two Enemies, ſhould be brought low, and from this he calls an high improved ſenſe over and above the vulgar ſenſe which belonged to the words, that from this place the Spirit ſhould gather, that a Virgin ſhould bring forth a Son.
V. 24. Then Joſeph being raiſed from ſleep did as the Angel of the Lord had bidden him, and took unto him his Wife.
Here we have Joſeph's obedience to the Angel ſeen, firſt in taking unto him his Wife, as the Angel bad him. When we are convinced of Gods Commands, we muſt neither diſpute them nor delay them, Pſalm 119.60. now Joſeph takes both Mother and Childe into his tuition.
V. 25. And knew her not untill ſhe brought forth her firſt-born Son, and called his Name Jeſus.
Here is the ſecond thing wherein Joſeph's obedience to the Angel was ſeen, viz. in not knowing his Wife, he means in a matrimonial way, as it is taken Gen. 4.1. to make it appear that Chriſt was not conceived of Joſeph, but of the Holy Ghoſt. So the phraſe is taken Num. 31.35. 1 Sam. 1.19. No doubt the Angel had given Joſeph command herein, not to know her, becauſe he did as the Angel commanded: this was done, as for the ſtabliſhing of our Faith on Jeſus Chriſt, as being conceived in ſuch a wonderfull manner, ſo for to verifie the Promiſe, that the Seed of the Woman ſhould break the Serpents head, Gen. 3.15. [Untill ſhe brought forth her firſt-born Son] It is not for us to contend to finde whether the Virgin Mary were a Virgin ever after ſhe brought forth her firſt-begotten Son, it is curious to ſeek, and more curious directly to define; that ſon is ſaid to be the firſt-born, before whom there was none, though he were the onelyonly begotten. This word [untill] oft ſignifies an infinite time or perpetuity, Pſalm 110.2. Gen. 28.15. Pſalm 123.2. 1 Sam. 15.35. 2 Sam. 6.23. Gen. 8.8. Job 27.5. Iſai 22.14.
Firſt-born] the firſt-born excelled the reſt of the Brethren, 1. in power, and therefore when the Father died it's ſuppoſed the eldeſt Son ruled in the Family before Governments of Magiſtracy were ſet up: ſo Chriſt was firſt-born, Col. 1.15. Rom. 8 29.
2. The firſt-born had a double Inheritance, Deut. 21.15, 16, 17. or a double portion in the Inheritance; ſo Chriſt excelled, 1. in his divine nature, being begotten of the Father from everlaſting, Mich. 5.2. 2. In his humane nature, being conceived of the Holy Ghoſt, and born of a Virgin. All Saints are called firſt-born, whoſe names are writ in Heaven, Heb. 12.23. but this will be when they come to Heaven, for then they will have Lordſhip enough and double Inheritance.
And called his Name Jeſus] we muſt refer this to Joſeph, who according to the Angels command called his Name Jeſus, which Name was given to him the day that he was circumciſed, Luke 2.22. And whiles the eight days were accompliſhed for the circumciſing of the Childe they called his Name Jeſus.