Matthew 1:18

Preface to the Gospel of St. Matthew With a Short Account of His Life The general title of this latter collection of sacred books, which, as well as the former, all Christians acknowledge to have been given by immediate inspiration from God, is in the Greek Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ, which we translate The New Testament: but which should rather be translated The New Covenant; or, if it were lawful to use a periphrasis, the New Covenant, including a Testamentary Declaration and Bequest: for this is precisely the meaning of this system of justice, holiness, goodness, and truth. St. Paul, 2Cor 3:14 , calls the sacred books before the time of Christ, Η ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ, The Old Covenant; which is a very proper and descriptive title of the grand subject of those books. This apostle evidently considers the Old Testaments and the New, as two covenants, Gal 4:24 ; and, if comparing these two together, he calls one παλαιαν διαθηκην, the old covenant, the other καινην, the new; one πρωτην, the first, the other νεαν, that which is recent; in opposition to the old covenant, which was to terminate in the new, he calls this κρειττονα, better, more excellent, Heb 7:22 ; Heb 8:6 ; and αιωνιον, everlasting, Heb 13:20 , because it is never to be changed, nor terminate in any other; and to endure endlessly itself. The word covenant, from con together, and venio, I come, signifies a contract or agreement made between two parties; to fulfill the conditions of which, they are mutually bound. The old covenant, in its essential parts, was very simple. I Will Be Your God. Ye Shall Be My People - the spirit of which was never changed. The people were to take Jehovah as the sole object of their religious worship; put their whole trust and confidence in him; serve him in his own way, according to the prescribed forms which he should lay before them. This was their part. On his side, God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon them, his providence to support them, and his grace to preserve them unto eternal life. But all this was connected with the strict observance of a great variety of rites and ceremonies, at once expressive of the holiness of God, the purity of the Divine justice, and the exceeding sinfulness and utter helpless state of man. A great part of the four latter books of Moses is employed in prescribing and illustrating these rites and ceremonies; and what is called the new covenant is the complement and perfection of the whole. The word Διαθηκη, from δια and τιθημι, I lay down, signifies not only a covenant agreement, but also that disposal which a man makes of his secular matters during his life, which is to take place after his death. It answers to the Hebrew ברית berith, from בר bar, to purify, because, in making covenants, a sacrifice was usually offered to God, for the purification of the contracting parties; and hence the word ברית berith is frequently used to express not only the covenant itself, but also the sacrifice offered on the occasion. See below under Gospel; and see the notes on Gen 6:18 ; Gen 15:18 (note); Exo 29:45 (note); Lev 26:15 (note); and Deu 29:12 (note), where every thing relative to this subject is minutely considered. The term new covenant, as used here, seems to mean that grand plan of agreement or reconciliation which God made between himself and mankind, by the death of Jesus Christ; in consequence of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified from their sins, and united to God. Christ is called της Διαθηκης καινης μεσιτης, the Mediator of the new covenant, Heb 9:15 . And referring to the ratification of this new covenant or agreement, by means of his own death, in the celebration of his last supper, Christ calls the cup, το ποτεριον η καινη Διαθηκη εν τῳ αιματι μου, this cup is the new covenant in my blood: i.e. an emblem or representation of the new covenant ratified by his blood. See Luk 22:20 . And from these expressions, and their obvious meaning, the whole Christian Scriptures have obtained this title, The New Testament, or Covenant, of Our Lord and Savior Jesus Christ. Those writings, and the grand subject of them, which, previously to the New Testament times, were termed simply The covenant; were, after the incarnation, called the Old covenant, as we have already seen, to distinguish them from the Christian Scriptures, and their grand subject, which were called the New covenant; not so much because it was a new agreement, but rather a renewal of the old, in which the spirit, object, and design of that primitive covenant were more clearly and fully manifested. The particular title to each of the four following books, in most Greek MSS. and printed editions, is ΕΥΑΓΓΕΛΙΟΝ κατα ΜΑΤΘΑΙΟΝ - ΜΑΡΚΟΝ - ΛΟΥΚΑΝ - ΙΟΑΝΝΗΝ, which we translate, the Gospel according to Matthew - Mark - Luke - John; i.e. the gospel or history of our blessed Lord, as written and transmitted to posterity by each of these writers. Our word Gospel, which should be always written godspel, or godespel, comes from the Anglo-Saxon, and is compounded of good, and history, narrative, doctrine, mystery, or secret; and was applied by our ancestors to signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or kept secret from the foundation of the world. Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner explains it thus, Sermo Dei mysticus; Dei historia. "The mystic word of God; the history of God, or God's history." But he supposes that it may be compounded of good, and, a message; and very properly observes, that the verb signifies, not only to preach, or proclaim the Gospel; but also to foretell, or predict; to prophesy, to divine: and in this latter sense the word spell was anciently used among us, and still signifies an incantation, or a charm; which implies a peculiar collocation and repetition of certain words, which were supposed to produce supernatural effects by means of spiritual influence or agency; which agency was always attracted and excited by such words, through some supposed correspondency between the words, and the spiritual agency to be employed. The word, in this sense, occurs in King Alfred's Saxon translation of Boethius, De Consolatione Philosophiae, chap. 38., Then deceitful men began to practice incantations. It is possible that our ancestors gave this title to the preaching of Christ crucified, from observing the astonishing effects produced by it, in changing the hearts and lives of sinners. And very innocently might they denominate the pure powerful preaching of the death and resurrection of Christ, God's charm: that wonderful word, which, accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects among men. As the word spellian signifies to teach or instruct, hence our word to spell, i.e. to teach a person, by uniting vowels and consonants, to enunciate words; and thus learn to read. And hence the book out of which the first rudiments of language are learned is termed a spelling book, exactly answering to the spell-book of our ancestors, which signified a book of homilies, or plain discourses, for the instruction of the common people. We may see (note on Gen 1:1 (note)) that god among our ancestors, not only signified God, the supreme Being; but also good or goodness, which is his nature: godspell, therefore, is not only God's history, doctrine, or plan of teaching; but also the good history, the good doctrine; and hence spellian to preach or proclaim this doctrine; spel-boc the sermons that contained the rudiments of it, for the instruction of men; and spel-boda, the orator, messenger, or ambassador, that announced it. The Greek word Ευαγγελιον, from ευ good, and αγγελια a message, signifies good news, or glad tidings in general; and is evidently intended to point out, in this place, the good message or the glad tidings of great joy which God has sent to all mankind, preaching peace and reconciliation by Christ Jesus, who is Lord of all: proclaiming that he, as the promised Messiah, has, by the grace of God, tasted death for every man - for he has died for their offenses, and risen again for their justification; and that, through his grace, every sinner under the whole heaven, may turn to God, and find mercy. This is good news, glad tidings, a joyful message; and it is such to all mankind, as in it every human spirit is interested. It is used in this sense by Achilles Tatius, lib. v. c. 12, Ταυτα ακαυσας ὁ Σατυρος, προστρεχει προς την Μελιττην ευαγγελια φερων: Having heard these things, Satyrus ran to Melitta, bringing the good news. But, besides this general meaning, the word Ευαγγελιον, has other acceptations in the New Testament, and in the Greek writers, which may be consulted here with great propriety and effect. 1. It signifies the reward given to those who brought good news. Thus Homer represents the disguised Ulysses claiming a reward ευαγγελιον, a vest and mantle, should he verify to Eumeus the glad tidings of his master's safety. Ευαγγελιον δε μοι εϚω. Let me have a reward for my good news. Odyss. xiv. v. 152. To which Eumeus, who despaired of his master's return, replied: - Ω γερον, ουτ' αρ' εγων Ευαγγελιον τοδε τισω, Ουτ' Οδυσσευς ετι οικον ελευσεται. Ib. v. 266 Old friend! nor cloake nor vest thy gladsome news Will ever earn: Ulysses comes no more! Cowper And on the word, as thus used, Eustathius gives the following comment: Ευαγγελιον; δωρον υπερ αγαθης ευαγγελιας. "Euangelion signifies the reward given for bringing good news." St. Chrysostom, in his sixth Homily on the Acts, gives this as a common meaning of the word. "The Gospel is this: Thou shalt receive good things: as men are accustomed in their common conversation to say to each other, τι μοι των ευαγγελιων; What reward wilt thou give me for my good news? etc." It is used in the same sense by the Septuagint. 2Sam 4:10 . When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought ω εδει με δουναι Ευαγγελια, that I would have given him A Reward for his tidings. Cicero uses it in the same sense; see his epistles to Atticus, lib. 2. ep. 3. O suaves epistolas tuas uno tempore mihi datas duas: quibus Ευαγγελια quae reddam nescio, deberi quidem, plane fateor. "O, how delightful are your epistles! two of which I have received at one time, for which I know not what recompense to make: but, that I am your debtor, I candidly confess." 2. It is used also to signify the prayers, thanksgivings, and sacrifices offered on the arrival of good news. So Aristophanes, Μοι δοκει - Ευαγγελια θυειν, εκατον βους, τη θεω, I think I should Sacrifice A Hecatomb to the goddess for this intelligence, Aristoph. in Equit. v. 653. Isocrates (Areopag. initio) is supposed to use the word in the sense of supplication, Επι τοσαυταις πραξεσιν Ευαγγελια μεν δις ηδη τεθυκαμεν - "relative to these transactions, we have purposed to make supplication twice." Xenophon uses it to denote a eucharistic offering made on account of receiving good news. Εθυε τα Ευαγγελια. See Hist. Gr. i. 6, 27. It seems to be used in a similar sense by the Septuagint in 2Sam 18:20 , 2Sam 18:27 . Other examples might be produced in which the word is used in all the above senses; but these may be deemed sufficient. I would not have been so copious, had not a certain great man denied that the word had the above meanings. 3. However illustrative the above acceptations of Ευαγγελιον, among the Greek writers, may be of the word in relation to the great doctrine of the new covenant; yet, among the sacred writers, it is restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above. See Luk 2:10 . 4. The whole doctrine of Jesus Christ, comprised in the history of his incarnation, preaching, miracles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation was procured for a lost world, is expressed by the word Ευαγγελιον, as well as by the general title; Καινη Διαθηκη. Rom 1:1 , Rom 1:3 , Rom 1:9 ; Mat 4:23 ; Mat 9:35 ; Mat 24:14 ; Mar 1:14 . But the sacred writers use it with a variety of epithets which it may be necessary to mention. 1st, It is sometimes termed, The Gospel of God concerning his Son. Rom 1:1 , Rom 1:3 . 2dly, The Gospel of the Son of God. Rom 1:9 . 3dly, The Gospel of the kingdom of God. Mat 4:23 ; Mat 9:35 ; Mat 24:14 ; Mar 1:14 . 4thly, Sometimes it is simply called The Gospel. Mar 13:10 ; Mar 16:15 . 5thly, The word or doctrine (λογος) of the Gospel. Act 15:7 . 6thly, The Gospel of peace. Eph 6:15 . 7thly, The Gospel of glory, το Ευαγγελιον της δοξης. 1Tim 1:11 . 8thly, The Gospel of salvation, το Ευαγγελιον της σωτηριας Eph 1:13 . 5. In 1Cor 9:23 , it means the blessings and privileges promised in the New Testament. 6. It means the public profession of the doctrine taught by Christ, Mar 8:35 ; Mar 10:29 ; 2Tim 1:8 ; Plm 1:13 . 7. But in Gal 1:6 , Gal 1:8 , Gal 1:9 , the word Ευαγγελιον seems to mean any new doctrine, whether true or false. Many MSS. have Το κατα Ματθαιον αγιον Ευαγγελιον, which is generally rendered, The Gospel according to Saint Matthew. But the word αγιον, saint, or holy, should be here applied to the Gospel, with which it properly agrees; and then the title would run, The holy Gospel according to Matthew; that is, the account of this holy dispensation according to the narrative composed by Matthew, an eye witness of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor to the narrator, the title being simply, The Gospel according to Matthew, and so of the others. Matthew, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew. As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of Galilee, as the rest of Christ's apostles were; but of what city in that country, or of which tribe of the people of Israel, is not known. As he sat at the custom house, by the seaside, in or near the city of Capernaum, Jesus called him; and as soon as he could make up his accompts with those by whom he had been employed and intrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he made an entertainment in his own house, where Christ and several of his disciples were present, together with many tax-gatherers, and others, of no very respectable character, in the sight of the Pharisees. It is probable that Matthew took this occasion of calling together his relatives and acquaintances, that he might take a friendly farewell of them; and give them the opportunity of seeing and hearing that Divine Person, whose words he had already found to be spirit and life to his own soul, and to whose service he had now solemnly dedicated himself. He was placed by our Lord in the number of his apostles, and continued with him during his life. After the ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the disciples on the day of pentecost. Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be any clear evidence, in the writings of the primitive fathers, that he suffered martyrdom. St. Matthew's gospel is generally allowed to be the most ancient part of the writings of the New Covenant. Many modern critics contend that it was written about the year of our Lord 61, or between this and 65. Others, that it was written so early as 41, or about the eighth year after the ascension; and this is supported by the subscriptions at the end of this gospel in many MSS.; but it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a middle way, which carries much of the appearance of probability with it, viz.: that Matthew wrote his gospel in Hebrew about the 8th year after the ascension of our Lord, or a.d. 41; and that the translation of it into Greek was made about a.d. 61, or later. Whether this gospel were written originally in Hebrew or Greek, is a question by which the most eminent critics have been greatly puzzled and divided. The balance, however, is clearly in favor of a Hebrew original. The present Greek text was doubtless published at a very early period; who the translator was, cannot, at this distance of time, be determined; probably it was the evangelist himself. As Matthew was one of the twelve disciples, his history is an account of what he heard and saw, being a constant attendant on our blessed Lord. This consideration, of itself, would prove that, allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this, the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our Lord had promised to his disciples, to guide them into all truth, and bring what soever he had spoken to them, into remembrance, Joh 14:26 . These two considerations stamp the narrative with the utmost degree of credibility. The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David, Mat 1:2-6 . The second fourteen, from Solomon to Jechonias, Mat 1:7-10 . The third fourteen, from Jechonias to Christ, Mat 1:11-16 . The sum of these generations, Mat 1:17 . Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, Mat 1:18 . Joseph's anxiety and doubts are removed by the ministry of an Angel, Mat 1:19 , Mat 1:20 ; by whom the child is named Jesus, Mat 1:21 . The fulfillment of the prophecy of Isaiah relative to this, Mat 1:22 , Mat 1:23 . Joseph takes home his wife, Mary, and Christ is born, Mat 1:24 , Mat 1:25 . Verse 1 The book of the generation of Jesus Christ - I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, hut the history of his birth, acts, sufferings, death, resurrection, and ascension. The phrase, book of the generation, ספר תולדות sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, Gen 5:1 . That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Gen 37:2 . That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, Num 3:1 . That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, Gen 2:4 , when giving the history of the creation of heaven and earth. Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded. Jesus Christ - See on Mat 1:16 , Mat 1:21 (note). The son of David, the son of Abraham - No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendor. David, the most renowned of sovereigns, was king and prophet: Abraham, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see Joh 1:18 . As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see 1Jn 2:2 , and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psa 2:6 , Psa 2:8 , etc. Of the righteousness, peace, and increase of whose government, there shall be no end, Isa 9:7 . This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the scepter of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that As sin reigned unto death, Even so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. Rom 5:21 . It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See Psa 89:3 , Psa 89:4 ; Psa 132:10 , Psa 132:11 , compared with Act 13:23 , and Isa 11:1 ; Jer 23:5 . Christ was prophesied of under the very name of David. See Eze 34:23 , Eze 34:24 ; Eze 37:24 , Eze 37:25 . Verse 2 Abraham begat Isaac - In this genealogy, those persons only, among the ancestors of Christ, which formed the direct line, as specified: hence no mention is made of Ishmael, the son of Abraham, nor of Esau, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, Judah alone is mentioned. Verse 3 Phares and Zara - The remarkable history of these twins may be seen, Genesis 38: Some of the ancients were of opinion, that the evangelist refers to the mystery of the youngest being preferred to the eldest, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the women whose names are recorded in this genealogy, see the note at the end of the chapter, ( Mat 1:25 (note)). Verse 8 Joram begat Ozias - This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See 2Chr 26:16 , etc. Ozias was not the immediate son of Joram: there were three kings between them, Ahaziah, Joash, and Amaziah, which swell the fourteen generations to seventeen: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In Ezr 7:3 , Azariah is called the son of Meraioth, although it is evident, from 1Chr 6:7-9 , that there were six descendants between them. This circumstance the evangelist was probably aware of; but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from David, as David did from Abraham. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as they were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice. St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The Talmud, title Kiddushim, mentions ten classes of persons who returned from the Babylonish captivity: I. כהני Cohaney, priests. II. לוי Levey, Levites. III. ישראל Yishrael, Israelites. IV. חלולי Chululey, common persons, as to the priesthood; such whose fathers were priests, but their mothers were such as the priests should not marry. V. גירי Girey, proselytes. VI. חרורי Charurey, freed-men, or servants who had been liberated by their masters. VII. ממזירי Mamzirey, spurious, such as were born in unlawful wedlock. VIII. נתיני Nethiney, Nethinim. IX. שתוקי Shetukey, bastards, persons whose mothers, though well known, could not ascertain the fathers of their children, because of their connections with different men. X. אסופי Asuphey, such as were gathered up out of the streets, whose fathers and mothers were utterly unknown. Such was the heterogeneous mass brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in Lightfoot. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. Lightfoot, "whence Matthew took the last fourteen generations of this genealogy, and Luke the first forty names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See Horae Talmudicae. Verse 11 Josias begat Jechonias, etc. - There are three considerable difficulties in this verse. 1. Josias was not the father of Jechonias; he was only the grandfather of that prince: 1Chr 3:14-16 . 2. Jechonias had no brethren; at least, none are on record. 3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon. To this may be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. And Josias begat Jehoiakim, or Joakim, and Joakim begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see 1Chr 3:15 . Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, Mat 1:11 should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view. 1 Abraham 1 Solomon 1 Jechonias 2 Isaac 2 Rehoboam 2 Salathiel 3 Jacob 3 Abia 3 Zorobabel 4 Judah 4 Asa 4 Abiud 5 Pharez 5 Josaphat 5 Eliakim 6 Esrom 6 Joram 6 Azor 7 Aram 7 Ozias 7 Sadoc 8 Aminadab 8 Joatham 8 Achim 9 Naason 9 Achaz 9 Eliud 10 Salmon 10 Ezekias 10 Eleazar 11 Booz 11 Manasses 11 Matthan 12 Obed 12 Amon 12 Jacob 13 Jesse 13 Josias 13 Joseph 14 david 14 joachim 14 jesus In all forty-two generations. Verse 12 Jechonias begat Salathiel - After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favor that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer 52:31 , Jer 52:32 . But though he thus became a royal favorite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30 , no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Luk 3:23 (note), etc. The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away. Verse 16 Jesus, who is called Christ - As the word Χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew משיח mashiach, which we pronounce Messiah or Messias; this word comes from the root משח mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted. Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word Χριστος Christ, or משיח Mashiach, became a name of dignity, and often signified the same as king. See Isa 45:1 ; Psa 105:15 ; Lev 4:3 ; Lev 6:20 ; 1Sam 2:10 . The words משיח Mashiach and מלך melec, Χριστος and βασιλευς, Christ and king, are frequently interchanged. 1Sam 2:10 ; Psa 2:2 , Psa 2:6 ; Luk 23:2 ; and see the Scholia of Rosenmuller on this place. The reason of this may be seen in the following note, which I extract from the comment on Exo 29:7 . "It appears from Isa 61:1 , that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and, in some countries, the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint; and משיח mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title Mashiach, the anointed one, but Jesus, The Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος ho Christos, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus, The Christ." Verse 17 Fourteen generations - See the note on Mat 1:11 . The Jews had a sort of technical method of summing up generations in this way. In Synopsis Sohar, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of Solomon; but decreased gradually, till it became nearly extinct in the days of Zedekiah. See Schoetgen. Verse 18 Espoused to Joseph - The word μνηστευθεισης, from μνηστευω, to contract, or betroth, refers to the previous marriage agreement, in which the parties mutually bound themselves to each other; without which, no woman was ever married among the Jews. Among the Hindoos, a woman is espoused often a whole year, and even longer before the marriage takes place. Before they came together - The woman was espoused at her own, or her father's house; and, generally, some time elapsed before she was taken home to the house of her husband: Deu 20:7 ; Jdg 14:7 , Jdg 14:8 . This custom has been immemorially observed among the inhabitants of Ireland, who have not only this, but many Asiatic customs, which, added to various authentic historic proofs, are collateral evidences that they received the Christian religion, not from the popes of Rome, but through the means of Asiatic missionaries. Among the Jews, the espousal, though the marriage had not been consummated, was considered as perfectly legal and binding on both sides; and hence a breach of this contract was considered as a case of adultery, and punished exactly in the same way. See Deu 22:25 , Deu 22:28 . Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular divorce, as Mr. Selden, in his Uxor Hebraica, has proved at large from the Jewish rabbins. She was found with child - Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honor, and her life were at stake. What conversation passed between her and Joseph, on this discovery, we are not informed; but the issue proves that it was not satisfactory to him: nor could he resolve to consider her as his wife, till God had sent his angel to bear the most unequivocal testimony to the virgin's innocence. His whole conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, Deu 22:23 , Deu 22:24 , and had her stoned to death. Verse 19 To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary. Verse 20 That which is conceived (or formed) in her - So I think γεννηθεν should be translated in this place: as it appears that the human nature of Jesus Christ was a real creation in the womb of the virgin, by the power of the Holy Spirit. The angel of the Lord mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ's forerunner, John the Baptist. See Luk 1:36 . Verse 21 Jesus - The same as Joshua, יהושע Yehoshua, from ישע yasha, he saved, delivered, put in a state of safety. See on Exo 13:9 (note); Num 13:16 (note), and in the preface to Joshua. He shall save his people from their sins - This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the power, guilt, and pollution of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes allowances for sin, but that it makes an atonement for it: not that it tolerates sin, but that it destroys it. In Mat 1:1 , he is called Jesus Christ, on which Dr. Lightfoot properly remarks, "That the name of Jesus, so often added to the name of Christ in the New Testament, is not only that Christ might be thereby pointed out as the Savior, but also that Jesus might be pointed out as the true Christ or Messiah, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See Act 2:36 ; Act 8:35 ; 1Cor 16:22 ; 1Jn 2:22 ; 1Jn 4:15 , etc. Verse 22 By the prophet - Isaiah is added here by several MSS., versions, and fathers. The prophecy is taken from Isa 7:14 . Verse 23 Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from Isa 7:14 ; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM-MENU-EL; literally, The Strong God with Us: similar to those words in the New Testament: - The Word which was God - was made flesh, and dwelt among us, full of grace and truth: Joh 1:1 , Joh 1:14 . And, God was manifested in the flesh: 1Tim 3:16 . So that we are to understand, God with us, to imply God incarnated - God in human nature. This seems farther evident from the words of the prophet, Isa 7:15 . Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being With Us, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, לדעתו le-daato, reprobating the evil, and choosing the good. This refers to him as God; and is the same idea given by this prophet, Isa 53:11 : By (or in) his knowledge (the knowledge of Christ crucified, בדעתו be-daato) shall my righteous servant sanctify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth, i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a Virgin shall conceive: the word is very emphatic, העלמה ha-almah, The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word עלמה almah does not signify a Virgin only; for it is applied, Pro 30:19 , to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derec geber be-almah, the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi's MSS. reads בעלמיו be-almaiu, the way of a strong, or stout, man (גבר geber) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question. The word עלמה almah, comes from עלם alam, to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, Gen 24:43 (note), and my note there: that of Rachel, Gen 29:6 , Gen 29:9 , and the note there also: and see the case of Miriam, the sister of Moses, Exo 2:8 , and also the Chaldee paraphrase on Lam 1:4 , where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה galah, which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called עלמה almah, because she was concealed by being kept at home in her father's house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see Luk 1:34 . "How can this be, seeing I know no man?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," Gen 3:15 ; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman Alone; and no woman Alone, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail - the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son - and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God! Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God With Us? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity. Verse 25 Her first - born son - Τον υιον αυτης τον πρω-οτοκον. Literally, That son of hers, the first-born one. That Mary might have had other children, any person may reasonably and piously believe; that she had others, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the perpetual virginity of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels. He knew her not - Had no matrimonial intercourse with her - Till she had brought forth that son of hers, of whom the evangelist had been just speaking, the first-born, the eldest of the family, to whom the birthright belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on Mat 13:55 (note). The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her perpetual virginity is of no consequence; and the learned labor spent to prove it has produced a mere castle in the air. The thing is possible; but it never has been, and never can be proved. He called his name Jesus - This name was given by the command of God, see Mat 1:16 , and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of Savior given when he first began to shed that blood without which there could be no remission of sins. The goodness of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the persons who were his progenitors: among whom we find, First, Saints, to excite our courage: Abraham, remarkable for his faith; Isaac, for his obedience; and Jacob, for his fervor and constancy. Secondly, Penitent Sinners, to excite our confidence: such as David, Manasses, etc. Thirdly, Sinners, of whose repentance and salvation we hear nothing; to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling? Four Women are mentioned in this genealogy: two of these were adulteresses, Tamar and Bathsheba; and two were Gentiles, Rahab and Ruth, and strangers to the covenant of promise; to teach us that Jesus Christ came to save sinners, and that, though strangers to his people, we are not on that account excluded from a salvation which God has designed for all men. He is not the God of the Jews only; he is also the God of the Gentiles. The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfillment of it, the names given to our blessed Lord, the genealogical scroll of the family, etc., etc., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance; nor can the Christian reader reflect on them without an increase of his faith and his piety. Introduction Wise men come from the east to worship Christ, Mat 2:1 , Mat 2:2 . Herod, hearing of the birth of our Lord, is greatly troubled, Mat 2:3 ; and makes inquiry of the chief priests and scribes, where the Christ should be born, Mat 2:4 . They inform him of the prophecy relative to Bethlehem, Mat 2:5 , Mat 2:6 . The wise men, going to Bethlehem, are desired by Herod to bring him word when they have found the child, pretending that he wished to do him homage, Mat 2:7 ,

21 THE CIRCUMCISION, AND CHOOSING THE NAME, AS WAS THE CUSTOM AT CIRCUMCISION. 1 It is the custom “to distribute the New Year” from the pulpit on this day, as if there were not enough other useful and salutary matter to preach, and it were necessary to present such useless fables in place of the Word of God, and to make a sport and disgrace of so serious an office. The Gospel requires us to preach on the circumcision and the name of Jesus; and this we will do! I. OF THE CIRCUMCISION OF JESUS. 2 First let us ask the wise woman, Dame Jezebel, natural reason: Is it not a foolish, ridiculous, useless command, when God demands circumcision? Could he find no member of the body but this? If Abraham had here followed reason, he would not have believed that it was God who demanded this of him. For in our eyes it is such a foolish thing that there can scarcely be anything more absurd. The Jews had to endure great infamy and disgrace on account of it, were despised by everybody and treated as an abomination. Moreover, there is no use in it. What benefit is it, if the body is mutilated? Man is made no better by it, for everything depends upon the soul. 3 But such are all of God’s commandments and works, and such they are to be. In our eyes they appear most foolish, most contemptible, and most useless, in order that haughty Reason, who deems herself clever and wise, may be put to shame and blinded, and may surrender her self-conceit and submit to God, give him honor, and believe that whatever he appoints, is most useful, most honorable, and most wise, although she does not see it and thinks quite differently. If God had given a sign which would have been suitable to her and useful, wise, and honorable in her estimation, she would have remained in her old skin, would not have surrendered her haughtiness, would have continued in her custom of seeking and loving only honor, gain, and wisdom on earth, and so would have become ever more deeply rooted in worldly, temporal things. But now that he presents to her foolish, useless, and contemptible things, he tears her away from the seeking after gain, honor, and wisdom, and teaches her to regard only the invisible, divine wisdom, honor, and gain, and for its sake willingly to suffer the lack of temporal honor, gain, and wisdom, and to be a fool, poor, unprofitable, and despised for God’s sake. Therefore God was not concerned about the circumcision, but about the humiliation of proud nature and reason. 4 So we also have baptism in the New Testament, in order that we should be buried in the water, and believe that we are thereby cleansed from sins and saved; also, that Christ’s body is in the bread of the altar; also, that we worship the crucified man as Lord and God. All this is immeasurably far above, and contrary to, reason. So the works and words of God are all contrary to reason, and this, in turn, is also contrary to God and recoils at the sign that is spoken against. Before men it was a very foolish speech, when Noah built the ark and said, the world would be flooded. So Lot must needs have been a fool, when he said, Sodom and Gomorrah would perish. Moses and Aaron were fools before King Pharaoh. In short, God’s Word and his preachers must be fools, as St. Paul says, 1 Corinthians 1:21. In all this God seeks nothing but this humility, that man bring his reason into captivity and be subject to divine truth. Abraham and his seed received the foolish rite of circumcision, in order that by it they should give glory to God and suffer him alone to be wise. 5 Now circumcision was an external mark, by which God’s people were known in distinction from other nations; just as we see that every prince gives his people and army his standard and watchword, by which they are known among themselves and by which foreigners can tell, to what lord they belong. Thus God has never left his people without such a sign or watchword, by which it can outwardly be known in the world where his people are to be found. Jews are known by circumcision: that was their divine mark. Our mark is baptism and the body of Christ. Therefore the ancient fathers called these signs, characters, symbola, tesseras, that is, watchwords or standards, what we now call sacraments, that is, sacred signs. For where there is baptism, there certainly are Christians, be they where they will in the world. It matters not if they are not under the pope, as he claims; for he would like to make of himself a sacrament and a Christian watchword. 6 Let this be enough concerning the temporal reason for circumcision. We will now also look at the spiritual reason and its significance. First, why did he not command to circumcise a finger, hand, foot, ear, or eye, or some other member? Why did he select just that which in human life serves for no work or employment and which was created by God for natural birth and multiplication? If evil was to be cut off, then certainly the hand or the tongue, of all members, ought to have been circumcised: for by the tongue and hands all wickedness is perpetrated among men. 7 It is said that it was done for the reason, that evil lust manifests itself most in this member of the body; wherefore also Adam and Eve felt the disobedience of their flesh there, and sought a covering for their nakedness. That is all true; but in addition to that it also signifies, as we are wont to say, that God does not condemn or save the person on account of his works, but his works on account of the person. Accordingly, our fault lies not in our works, but in our nature. The person, nature, and entire existence are corrupt in us because of Adam’s fall. Therefore no work can be good in us, until our nature and personal life are changed and renewed. The tree is not good, therefore its fruits are bad. 8 Thus God has here taught every one, that nobody can become righteous by works or laws, and that all works and labors to become righteous and be saved are in vain, as long as the nature and person are not renewed. You see now that, had he commanded to circumcise the hand or the tongue, this would have been a sign that the fault to be changed lay in the words or works; that he was favorable to the nature and person, and hated only the words and works. But now, in selecting that member which has no work except that the nature and personal existense arise thereby, he gives clearly to understand that the fault lies in the entire state of the nature, that its birth and its origin are corrupt and sin. This is original sin, or the sin of the nature, or the sin of the person, the truly chief sin. If this did not exist, there would neither be any actual sin. This sin is not done, like all other sins; but it exists, lives, and does all sins, and is the essential sin, that sins not for an hour or a season; but wherever and as long as the person exists. 9 God looks at this sin of the nature alone. This can be eradicated by no law, by no punishment, even if there were a thousand hells: but the grace of God alone, which makes the nature pure and new, must purge it away. The law only manifests it and teaches how to recognize it, but does not save from it; the law restrains only the hand or member, it cannot restrain the person and nature from being sinful; for in birth the nature has already anticipated the law, and has become sin before the law could forbid it. Just as little as it lies in one’s human power to be born and to receive natural existence, so little does it lie in his power to be without sin or to escape from it. He who has created us, he alone must take it away. Therefore he first gives the law, by which man recognizes this sin and thirsts for grace: then he also gives the Gospel and saves him. 10 In the second place, why does he command to circumcise males only, when nature and birth involve the woman also? The prophet also complains more of the mother than of the father, when he says, Psalm 51:5: “Behold, I was brought forth in iniquity; and in sin did my mother conceive me.” It was surely done on account of Christ and his mother, because he was to come, and because it was possible that a natural man and person could be born of a woman without sin and natural intercourse. But in all conception from a man, the man sins as well as the woman, and sin on either side cannot be avoided. Therefore Christ willed not to be conceived of a man, in order that his mother also might not be under the necessity of sinning and of conceiving him in sin. Therefore he made use of her womanly flesh and body for natural birth, but not for natural conception, and was conceived and born a true man without sin. Since, therefore, it is possible that a pure, innocent birth, nature, and person may be derived from a woman; but from a man only a sinful birth, nature, and person; therefore circumcision was imposed upon males only, in order to signify that all birth from man is sinful and condemned, requiring circumcision and change: but that a birth derived only from a woman without a man, is innocent and uncondemned, requiring no circumcision or change. And here one may apply what John writes, in John 1:12-18: “To them gave he the right to become children of God, even to them that believe on his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God”—with the understanding that “the will of man” refers to birth from man. If it were possible now that more women could bear without men, these births would be altogether pure and holy; but this has been reserved for this one mother alone. 11 In the third place, why was it necessary to perform it on the eighth day? Here again the sin of nature is indicated. For the poor babe has no actual sin of its own; nevertheless it must be circumcised and assume the sign of purification from sin. If he had commanded to circumcise after eight years, one might say it was done for sins committed and for the avoidance of future sins. But by commanding to circumcise on the eighth day he excludes both ideas, that it is done for sins committed and for the sake of future sins; without doubt, because a greater than any actual sin is born and ingrained in human nature. 12 But here it might be objected that Abraham and his servants and household were circumcised when they were grown and old, Genesis 17:23: therefore circumcision might signify actual committed sins. The answer is: Scripture anticipates and abolishes the idea that Abraham was justified by circumcision, for he was already justified of his sins when he received circumcision; for it is written in Genesis 15:6 that he was made righteous by his faith before his circumcision, when he was eighty years old or a little more, and circumcision he received when he was ninety-nine years old; so that circumcision was instituted almost twenty years after his justification. From this St. Paul, in Romans 4:11, concludes, against the Jews, that not circumcision, but faith without circumcision justifies, as Abraham’s example cogently shows. Therefore circumcision is not a putting off of sin, but a sign of such putting off, which is accomplished by faith alone, as was the case with Abraham. Therefore it demands, as in Abraham so in all men, faith, which removes the sin of nature and makes the person righteous and accepted. 13 If now Abraham’s faith had not been described before his circumcision, it would have been a certain sign of original sin in him, as it is in the case of children, whose faith is not described beforehand. The Scriptures have ordered it so, that Abraham first believed and afterwards was circumcised, and others were first circumcised and afterwards believed, in order that both truths might stand: first, that circumcision is only a sign of justification and nobody is justified by it; secondly, that faith justifies alone without the cooperation of circumcision, and therefore faith and its sign are clearly distinguished, to the discomfiture of the righteousness that trusts in works. 14 Perhaps the eighth day was also appointed for bodily reasons, in order that the babe might first grow stronger, lest it might appear that it had died from the circumcision, if it were circumcised directly after birth and had died from weakness. 15 But the spiritual significance is of greater importance. Seven days signify the time of this world until the last day, because this present time is measured by the week or seven days described in Genesis 1. The eighth day is the last day after the present time, when weeks, months, and years will cease, and there will be only an eternal day. On that day circumcision shall be fulfilled, when not only the soul, but also the body, shall be redeemed from sin, death and all impurity, and shall shine as the sun. Meanwhile the soul is circumcised from sin and an evil conscience by faith. 16 So we see that the Scriptures in all places urge to faith, but only to faith in Christ. Therefore circumcision was not given by the law of Moses, nor to the fathers before Abraham, but to Abraham, to whom Christ, his seed, was promised for a blessing, so that the bodily circumcision might everywhere be in accord with the spiritual circumcision. 17 Why then has it ceased, if that same faith in Christ, to which it points, still remains? The answer is, God has always, from the beginning of the world to the end, maintained one faith in Christ; but he has not given only one sign of it. If all the signs which refer to faith remained, who could keep them? But since faith is inward and invisible, God has foreshadowed it to men by many external signs, in order that they might be incited to believe as by many examples, and has permitted each to continue for its time. How many signs did Moses alone do in Egypt and in the wilderness, which have all passed away and lasted during their time, and still were all signs of faith? So when God promised to Abraham the blessings in his seed and gave to him a sign of it, namely circumcision, it could not exist by virtue of that promise longer than the fulfillment of the promise. But when Christ, the blessed seed, came, the promise was finished and fulfilled; it was no longer to be expected. Therefore the sign also necessarily was finished and fulfilled; why should it continue any longer, when the promise on which it depended was finished? But that which it signified, faith, remains always, whether the promise with its sign passes away or remains. 18 Yet circumcision has not been abolished in such a way that it is sin to be circumcised, as St. Jerome and many others contend; but it has become free. If anybody wishes, he may circumcise himself, or not circumcise himself, as long as he does not act from the opinion, that it is necessary and commanded, or that the promise of God to Abraham is unfulfilled and still to be expected. For faith can endure none of these opinions. Therefore it does not depend upon the work, but upon the imagination and opinion of the one doing the work. If anybody circumcise himself with the same opinion with which he cuts his hair, beard, or skin, in love and service to another, he would not commit sin; for he would do it bound not by the law and by necessity of justification, nor against the fulfilled promise of God, but from free volition and his own choice, because the promise is fulfilled and the sign attached to it is finished. 19 Moreover, God never has had the custom of establishing a sign again, when once it has come to an end, but he has always instituted other new signs. So after the fulfillment of his promise, after the coming of Christ, he instituted for Abraham’s seed another new sign, namely, baptism. This indeed is the last sign to be instituted before the last day, because he instituted it in person. Nevertheless the same faith in Christ, which was in Abraham, abides always; for it knows neither day nor night, nor any outward transformation. This baptism has the same significance as circumcision, as is to be shown at the proper time. II. THE NAMING OF JESUS, AS WAS THE CUSTOM AT CIRCUMCISION. 20 Finally, it was the custom to give the child its name in circumcision, as we see here and in the instance of John the Baptist, to whom his name was also given in his circumcision. However, just as Christ was not obliged to be circumcised and this sign was empty in this case, so also his name had been given to him before by the angel, so that he did not obtain it by circumcision. This was done and is written, to the end that he should be altogether free from the law and from sin above all other men, and only serve us by submitting to the law and becoming like unto us in order to redeem us from it, as St. Paul said in the last Epistle: “He was born under the law, that he might redeem them that were under the law,” Galatians 4:4-5. 21 For when death fell upon him and slew him, and yet had no right or cause against him, and he willingly and innocently submitted and suffered himself to be slain: death became liable to him, did him wrong and sinned against him, and completely exposed itself, so that Christ has an honest claim upon it. Now the wrong which death became guilty of toward him, is so great that death can never pay nor atone for it. Therefore it must be subject to Christ and in his power forever: and so death is overcome and killed in Christ. Now Christ did not do this for himself, but for us, and has bestowed upon us this victory over death in baptism. Therefore all who believe in Christ must also be lords over death, and death must be their subject, nay, their criminal, whom they are to judge and execute; even as they do when they die and at the last day. For by the gift of Christ death has also become guilty to all those, who have received this gift from Christ. Behold, this is the sweet and joyous redemption from death through Christ; these are the spiritual victories of Joshua over the heathen of Canaan, notably the five kings, upon whose necks the princes of Israel put their feet by his command, Joshua 10. 22 So also circumcision did Christ wrong, for he was not subject to it. Therefore it is justly subject to him and he has power over it, has conquered it, and has granted to us, that it must cease and has lost its right over those who believe in Christ. He has released us from circumcision only by submitting to it innocently and by bestowing his right against it upon us. 23 Behold, this is putting Christ under the law, in order that he might redeem those who were under it. Galatians 4:5. Moreover, he has subjected himself to all other laws, to none of which he was bound, being Lord and God over all. Therefore they have all fallen into his power, have done him wrong, and must now justly be subject to him. 24 Now all this he has also given to us. Therefore if we believe in Christ, and the law would endeavor to punish us as sinners, and death would insist upon it, and try to drive the wretched conscience to hell; and if you then hold up to them in turn their sin and wrong, which they have done to Christ, your Lord: do you not suppose that they also shall be put to shame and be more afraid of you than you of them? Death shall feel its guilt and flee in disgrace; the law shall be compelled to give up its terror and smile friendly upon Christ. In this way sin must be banished by sin. The sins, which they have committed against Christ and now also against you on account of your faith, are greater than those which you have committed against them. In this case God, the just Judge, will not suffer that a great thief should hang a little one; on the contrary, if the great one is to be free, much more must the little one go free. Of this St. Paul says, Corinthians 15:55-57: “O death, where is thy sting? The sting of death is sin; but thanks be to God, who giveth us the victory through our Lord Jesus Christ; for death is swallowed up in victory.” Behold, is not this a precious redemption from the law through him, who innocently subjected himself to the law? 25 Praise God, what an exceedingly rich and mighty thing faith is! It indeed makes of man a god, to whom nothing is impossible, as Christ says, Mark 9:28: “If thou canst! All things are possible to him that believeth,” Therefore it is also said in Psalm 82:6: “Ye are gods, and all of you sons of the Most High.” 26 His name is rightly called on this day Jesus, that is interpreted, Savior: for Savior we call one who saves, redeems, brings salvation and is of help to everybody; this one the Hebrew language calls Jesus. So the angel Gabriel spoke to Joseph in sleep, Matthew 1:21: ‘She shall bring forth a son; and thou shalt call his name Jesus; for it is he that shall save his people from their sins.” Here the angel himself explains why he is called Savior, Jesus, namely, because he is help and salvation to his people. We have now heard how this comes to pass through faith, to which he gives all his right and possession, that he has over sin, death, and the law. He makes it righteous, free and blessed. 27 Now as circumcision signifies our faith, as we have heard: so the naming of children signifies that by faith we have a name and are known before God. For God knows none of those who do not believe, as is said in Psalm 1:6: “For Jehovah knoweth the way of the righteous; but the way of the wicked shall perish.” And in Matthew 25:12: “Verily, I say unto you, I know you not.” What then is our name? Doubtless as Christ gives us all that is his, so he also gives his name to us; therefore we are all called Christian from him, all God’ children from him, all Jesuses from him, all Savior from him, and whatever is his name, that also is ours; as St. Paul writes, Romans 8:24: “In hope were ye saved,” for ye are Jesuses or Saviors. Behold, there is therefore no measure to the dignity and honor of a Christian! These are the super abundant riches of his goodness, which he pours out upon us, so that our heart may be free, joyous, peaceable, and unterrified; and willingly and cheerfully keep the law. Amen. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS. The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child ( Eccles. xi. 5 ), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought ( Ps. cxxxix. 13-16 ), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have, I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro—that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deut. xx. 7 . Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ ( ch. xiii. 55 ), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily—to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after. II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months ( Luke i. 56 ), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day. III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other! Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deut. xxii. 23, 24 . But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. xxxviii. 24 . How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment—the giving of warning to others: it is in terrorem—that all about may hear and fear. Smite the scorner, and the simple will beware. Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out ( Deut. xxii. 26 ), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria—The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated. 2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them. IV. Joseph's discharge from this perplexity by an express sent from heaven, v. 20, 21 . While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception—the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now, 1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn." We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth." Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her ( Luke i. 43 ), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction. 2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told, (1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb. x. 5 . Hence he is said to be made of a woman ( Gal. iv. 4 ), and yet to be that second Adam that is the Lord from heaven, 1 Cor. xv. 47 . He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Luke i. 42 . It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble. (2.) That she should bring forth the Saviour of the world ( v. 21 ). She shall bring forth a Son; what he shall be is intimated, [1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus ( Acts vii. 45 ; Heb. iv. 8 ), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zech. vi. 11, 12 . Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour—a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua ( Num. xiii. 16 ), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other. [2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not ), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity ( Tit. ii. 14 ); and so to redeem them from among men ( Rev. xiv. 4 ) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom. xi. 26 . V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz ( Isa. vii. 14 ), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less. The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh. 1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be ( Luke i. 34 ), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ. 2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh —that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church ( Ezek. xlviii. 35 ). Jehovah Shammah—The Lord is there; the Lord of hosts is with us. Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel—God with us, he could not have been Jesus—a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty. VI. Joseph's obedience to the divine precept ( v. 24 ). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did 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. VII. The accomplishment of the divine promise ( v. 25 ). She brought forth her first-born son. The circumstances of it are more largely related, Luke ii. 1 , &c. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory. It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Exod. xxi. 10 . 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence. 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.

On this wise. Thus. In this manner. Espoused. Betrothed, or engaged to be married. There was commonly an interval of ten or twelve months, among the Jews, between the contract of marriage and the celebration of the nuptials, see Gen 24:55; Jud 14:8, yet such was the nature of this engagement, that unfaithfulness to each other was deemed adultery. See De 22:25,28. With child of the Holy Ghost. Lk 1:35. (u) "birth of Jesus" Lk 1:27 (*) "espoused to Joseph" "Fifth year before the account called A.D."