Peter Canisius

Above. Require it to thunder, (1 Kings xii. 17.) or the earth to open, Numbers xvi. 28. (Calmet)

Lord. He was afraid of being forced to relinquish his evil ways. (St. Jerome) --- Though an idolater, he knew he ought not to tempt God.

CHAPTER VII.

Virgin, halma, (Haydock) one secluded from the company of men. Alma in Latin signifies "a holy person," and in Punic "a virgin." The term is never applied to any but "a young virgin." If it meant a young woman, what sort of a sign would this be? (St. Jerome) --- It was indeed above the sagacity of man to declare that the child to be born would be a boy, and live till the kings should be destroyed. But the prophet undoubtedly speaks of Jesus Christ, the wonderful, &c., (chap. ix. 5.) as well as of a boy, who should prefigure him, and be an earnest of the speedy destruction of the two kings. He was to be born of Isaias, (chap. viii. 4.) and of all the qualities belonging to the true Emmanuel, only that regards him, which intimates that the country should be delivered before he should come to years of discretion, ver. 16. (Calmet, Diss.) (Bossuet) --- The Fathers generally apply all to Christ. --- Called. Or shall be in effect, chap. i. 26. (Calmet) --- The king hardly trusted in God's mercies, whereupon the incarnation of Christ, &c., is foretold. (Worthington)

10 Moreover the Lord spake again unto Ahaz, saying, 11 Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. 12 But Ahaz said, I will not ask, neither will I tempt the Lord . 13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? 14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. 15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. 16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

Here, I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose ( v. 10, 11 ): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel, Heb. vi. 17 . He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece ( Judg. vi. 37 ); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.

II. Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it ( v. 12 ): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.

III. The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation ( v. 13 ) " Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?" As the unjust judge that neither feared God nor regarded man, Luke xviii. 2 . You have wearied the Lord with your words, Mal. ii. 17 . Nothing is more grievous to the God of heaven than to be distrusted. " Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary. " ch. xl. 28-31 . Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly." The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so ( v. 11 ): The Lord thy God; but Isaiah will say, "He is mine." Note, Whatever others do, we must avouch the Lord for ours and abide by him.

IV. The prophet, in God's name, gives them a sign: "You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign ( v. 14 ), a double sign."

1. "A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced," (1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world,—that he shall be a extraordinary person, for he shall not be born by ordinary generation,—and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him." Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, v. 13 ) and an assurance that God would not cast them off. Ephraim did indeed envy Judah ( ch. xi. 13 ) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Gen. xlix. 10 . Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel—God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus—a Saviour ( Matt. i. 21-25 ), for, if he had not been Immanuel—God with us, he could not have been Jesus—a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you ( ch. viii. 10 ), that God is with us, and ( v. 8 ) that your land is Immanuel's land. Let not the heart of the house of David be moved thus ( v. 2 ), nor let Judah fear the setting up of the son of Tabeal ( v. 6 ), for nothing can cut off the entail on the Son of David that shall be Immanuel." Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold ( v. 15 ) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren, Heb. ii. 17 . Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luke ii. 40 , 52 . Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.

11. Ask thee-- since thou dost not credit the prophet's words.

sign-- a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem ( Is 37:30 ; 38:7 , 8 ). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.

ask ... in ... depth-- literally, "Make deep ... ask it," that is, Go to the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally, "Make high"). So in Mt 16:1 . Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Ro 10:6 , 7 ). He offers Ahaz the widest limits within which to make his choice.

12. neither ... tempt-- hypocritical pretext of keeping the law ( De 6:16 ); "tempt," that is, put God to the proof, as in Mt 4:7 , by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry ( 2Ki 16:7 , 8, 3 , 4, 10 ). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion ( Is 10:10 , 11 ; 36:18-20 ).

13. Is it a small thing?-- Is it not enough for you ( Nu 16:9 )? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust.

weary-- try the patience of.

men-- prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.

14. himself-- since thou wilt not ask a sign, nay, rejectest the offer of one.

you-- for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.

Behold-- arresting attention to the extraordinary prophecy.

virgin-- from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek ( Mt 1:23 ), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" ( Ge 3:15 ), whose seed should bruise the serpent's head and deliver captive man ( Jr 31:22 ; Mi 5:3 ). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ ( Re 19:10 ). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us ( Joh 1:14 ; Re 21:3 ), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly ( Is 9:6 ), "the Child, the Son, Wonderful (compare Is 8:18 ), the mighty God." Local and temporary features (as in Is 7:15 , 16 ) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.

call-- that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children ( Ge 4:1 , 25 ; 19:37 ; 29:32 ). In Mt 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" ( 1Ti 3:16 ; Col 2:9 ).

name-- not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Is 9:6 ). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [Olshausen].

A psalm of David himself, on the first day of the week.

1. A Psalm of David himself, touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week, which is now called the Lord's Day.

2. "The earth is the Lord's, and the fulness thereof, the compass of the world, and all they that dwell therein"

(ver. 1); when the Lord, being glorified, is announced for the believing of all nations; and the whole compass of the world becomes His Church. "He hath founded it above the seas." He hath most firmly established it above all the waves of this world, that they should be subdued by it, and should not hurt it. "And hath prepared it above the rivers"

(ver. 2). The rivers flow into the sea, and men of lust lapse into the world: these also the Church, which, when worldly lusts have been conquered by the grace of God, hath been prepared by love for the reception of immortality, subdues.

3. "Who shall ascend into the mount of the Lord?" Who shall ascend to the height of the righteousness of the Lord? "Or who shall stand in His holy place?"

(ver. 3). Or who shall abide in that place, whither He shall ascend, founded above the seas, and prepared above the rivers?

4. "The innocent of hand, and the pure in heart"

(ver. 4). Who then shall ascend thither, and abide there, but the guiltless in deed, and pure in thought? "Who hath not received his soul in vain." Who hath not reckoned his soul among things that pass away, but feeling it to be immortal, hath longed for an eternity stedfast and unchangeable. "And hath not sworn in deceit to his neighbour." And therefore without deceit, as things eternal are simple and undeceiving, hath so behaved himself to his neighbour.

5. "This man shall receive blessing from the Lord, and mercy from the God of his salvation"

(ver. 5).

6. "This is the generation of them that seek the Lord"

(ver. 6). For thus are they born that seek Him. "Of them that seek the face of the God of Jacob. Diapsalma." Now they seek the face of God, who gave the pre-eminence to the younger born.

7. "Take away your gates, ye princes"

Week. This title was found only in the common edition of the Septuagint. (Theodoret) --- The Jews say the psalm was used on Sunday; (Berthier) and the Fathers explain it of the resurrection and ascension of our Lord, whom it regards in the more sublime sense, though it may also be literally explained of the temple, or translation of the ark, 2 Kings vi. 12. (Calmet) --- David appointed when the psalms were to be sung, Ecclesiasticus xlvii. 12. This speaks of the creation. (Menochius) --- St. Paul applies the first verse to Jesus Christ, whom he styles the Lord, (1 Corinthians x. 26.) and Creator, of whom David speaks. It is wonderful that so few have noticed this excellent proof of Christ's divinity. The authors of Principles Discussed, according to their general system of two literal senses, explain this psalm of the re-establishment of the Jews after the captivity, and of the propagation of the Christian Church; and it is not clear that two senses ought not to be admitted. But we must, at least, admit that the prophet speaks literally of Jesus Christ (Berthier) as well as of the ark, &c. --- Therein. Though God be the Creator of all, he seems to have made a particular choice of Sion. Before the coming of Christ, all, except a few Jews (Calmet) and enlightened Gentiles, like Job, (Haydock) were buried in sin and ignorance. But now his kingdom is propagated widely; and in every place the Father is adored in spirit and in truth. (St. Augustine, &c.) --- All power is given to Jesus Christ, who rose again on the first day of the week. Not only the earth, but all that is in it, belongs to the great Creator. (Worthington)

Founded, or created it (Berthier) upon (Hebrew hal. "above, in, near, to, with," &c.; Amama) the seas, like a floating island, Proverbs viii. 29., Jonas ii. 7., Job xxxviii. 11. This was the language of the ancients: Ipsa natat tellus Pelagi lustrata corona. (Manil. Astr. 4.) The earth was at first covered with water, Genesis i. 9., and Psalm ciii. 6. (Calmet) --- Seas and caverns have received part of it, which was poured out again at the deluge. Several have rejected the antipodes, falsely supposing that there is water all under the earth, which the Scripture does not assert. (Amama) (Haydock)

Place. The punishment of the Bethsamites, and of Oza, had filled all with alarm, so that David durst not introduce the ark into his palace, 1 Kings vi. 19. (Calmet) --- Though Christ created and redeemed all, yet only the just shall inherit felicity. (Worthington)

Heart, whose faith and intentions are pure, as well as their actions. --- Vain, by neglecting good works, (St. Jerome) or seeking after trifles; (St. Augustine) or rather, according to the Hebrew, "who hath not sworn in vain by his soul," 2 Corinthians i. 23., and 1 Kings i. 26. To take the name of God in vain, means to swear falsely. (Calmet) --- Protestants, "who hath not lifted up his soul unto vanity;" to swell with pride, (Haydock) or to swear by idols. (Pr. in disc.) --- To his, &c. This is not in Hebrew but must be understood, (Calmet) as a person can only intend to deceive men. So Duport, who follows the Hebrew so exactly in his Greek psalms in verse, (Berthier) reads, "Nor sworn an oath, that men he might deceive." (Haydock) --- These two verses contain an abridgment of the gospel, and shew that something better than Mount Sion is understood, Hebrews xii. 22. When we approach to the tabernacle, and to the sacred mysteries, we ought to put these terrible questions to ourselves. (Berthier) --- We must carefully employ ourselves in good works, (Worthington) by which alone we can make our calling and election sure, 1 Peter i. 10. (Haydock)

Blessing. David seems to have given the eulogium of Obededom, whose example taught him that the ark was only terrible to the wicked; and that it was a source of blessings to the just, 2 Kings vi. 11. --- Mercy. Hebrew, "justice." But these terms are used synonymously, and denote that God gives a just reward; "when he crowns our merits, he crowns his own gifts." (St. Augustine; Theodoret) (Calmet) --- Mercy goes before; good works must follow, to obtain eternal glory. (Worthington)

PSALM XXIII. (DOMINI EST TERRA.)

Who they are that shall ascend to heaven: Christ's triumphant ascension thither.

The face. Hebrew, "Thy face, O Jacob, always." (St. Jerome) --- Protestants (marginal note, God of) Jacob. Selah. (Haydock) --- Thus they intimate that the Hebrew is imperfect. All the preceding virtues belong to Jesus Christ, who obtained mercy for us. The generation of Adam multiplied, (Genesis v. 1.) and soon forgot the Lord: but it shall not be so with the disciples of Christ, who must delight in fervent prayer, and in the constant practice of good works; and not merely serve him in certain fits of devotion. (Berthier) See Proverbs xxix. 26. (Menochius)

1 The earth is the Lord 's, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.

Here is, I. God's absolute propriety in this part of the creation where our lot is cast, v. 1 . We are not to think that the heavens, even the heavens only, are the Lord's, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries: The earth is the Lord's and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness. The earth is full of God's riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord's, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father's ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord's; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord's and he knows where to find it. 2. The habitable part of this earth ( Prov. viii. 31 ) is his in a special manner— the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not. All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people ( v. 3-5 ), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Exod. xix. 5 ; Ps. l. 12 . It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1 Cor. x. 26 , 28 . "If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord's, and there is enough besides." This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him?

3 Who shall ascend into the hill of the Lord ? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the Lord , and righteousness from the God of his salvation. 6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,

I. Here is an enquiry after better things, v. 3 . This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Ps. xv. 1 . The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves.

II. An answer to this enquiry, in which we have,

1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matt. v. 8 . (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people ( v. 6 ): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation, Ps. xxii. 30 . And they are such as seek God, that seek thy face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church ( Rev. iii. 9 ), shall be glad of an acquaintance with God's people ( Zech. viii. 23 ), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isa. xliv. 5 . As soon as ever Paul was converted he joined himself to the disciples, Acts ix. 26 . They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.

1. fulness-- everything.

world-- the habitable globe, with

they that dwell-- forming a parallel expression to the first clause.

2. Poetically represents the facts of Ge 1:9 .

3-4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.

hill of the Lord-- (compare Psa 2:6 , &c.). His Church--the true or invisible, as typified by the earthly sanctuary.

5. righteousness-- the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.

6. Jacob-- By "Jacob," we may understand God's people (compare Is 43:22 ; 44:2 , &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."

Called to be an apostle,[1] or a called apostle. That is, not only having the name of an apostle, but having a his call to this high function, and his mission from God. --- Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts xiii. 2. when the Holy Ghost to those of the Church at Antioch, said, Separate me Saul and Barnabas, for the work unto which I have taken them. (Witham)

Vocatus, Greek: kletos Apostolos. Also ver. 6. and 7. Greek: kletoi.

Which he had promised before, &c. That is, God before, in the Scriptures, promised the blessings, which are not come by the preaching of the gospel, and that they should come by his Son. (Witham)

Who was made to him of the seed of David, according to the flesh. The sense is, that God promised, that he who was his true and only Son from eternity, should also become his son, as man; that the same son should be man, as well as God, when the word was made flesh, or when that divine person should be united to our human nature. Thus the same person, who was his only begotten Son from eternity, being made man, and of the seed of David, by his incarnation, was still his Son, both as God, and also as man. (Witham) --- The Greek text has not the particle ei, (to him) but only Greek: tou genomenou ek spermatos David. But St. Irenæus, (lib. iii. chap. 18.) St. Ambrose, St. Jerome read, Qui factus est ei. And also St. Augustine in his unfinished exposition of the epistle to the Romans; though before in his book against Faustus, (lib. xi. chap. 14.) he reads it otherwise. (Calmet)

Who was predestined [2] the Son of God. The learned bishop of Meaux, Bossuet, in his second Pastoral Instruction, in which he condemned the French translation of Mons. Simon, (p. 127.) takes notice, that according to St. Paul, and the constant doctrine of St. Augustine and St. Thomas Aquinas, Christ as man, or the human nature of Christ united to his divine person, was predestined without any precedent merits, by a free and liberal predestination of God's goodness. (Witham) --- Christ, as man, was predestined to be the Son of God; and declared to be so (as the apostle here signifies) first by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his resurrection, or raising himself from the dead. (Challoner)

Qui prædestinatus est. St. John Chrysostom, Greek: om. a. p. 7. Ed. Sau. Greek: ti oun estin oristhentos; deichthentos, apophanthentos.

By whom, i.e. by this same Jesus Christ, God and man, we, I and the rest of the apostles, have received this grace and apostleship, this mission and commission from him, of preaching his gospel, and teaching his doctrine. --- For obedience to the faith in all nations; that is, to bring all nations to the obedience and profession of his new law and doctrine. (Witham)

Among whom are you also the called of Jesus. That is, you also are a part of those, who by his mercy, are called to this faith and belief in him. All beginning from those words in the third verse, who was made to him, &c. till the end of the sixth verse, are to be taken as within a parenthesis, which is not unusual in the style of St. Paul. Then he goes on after this long parenthesis. (Witham)

To all that are at Rome...called to be saints. That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. (Witham)

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Acts xx. 5, 6 . He commendeth to the Romans Phebe, a servant of the church at Cenchrea ( ch. xvi. ), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged ( ch. xvi. 23 ), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts xx . Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, ch. xv. 26 . The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2 Peter iii. 16 . The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, John vii. 17 .

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature ( ch. i. ), nor by the Jews' works of the law ( ch. ii., iii. ), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, ch. iii. 21, &c.; ch. iv . (2.) The steps of this salvation are, [1.] Peace with God, ch. v . [2.] Sanctification, ch. vi., vii . [3.] Glorification, ch. viii .

2. Concerning the persons saved, such as belong to the election of grace ( ch. ix. ), Gentiles and Jews, ch. x., xi . By this it appears that the subjects he discourses of were such as were then the present truths, as the apostle speaks, 2 Peter i. 12 . Two things the Jews then stumbled at—justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. xii . 2. Directions for our behaviour, as members of civil society, ch. xiii . 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. xiv. and ch. xv. 1-14 .

III. As he draws towards a conclusion, he makes an apology for writing to them ( ch. xv. 14-16 ), gives them an account of himself and his own affairs ( v. 17-21 ), promises them a visit ( v. 22-29 ), begs their prayers ( v. 30-32 ), sends particular salutations to many friends there ( ch. xvi. 1-16 ), warns them against those who caused divisions ( v. 17-20 ), adds the salutations of his friends with him ( v. 21-23 ), and ends with a benediction to them and a doxology to God ( v. 24-27 ).

In this chapter we may observe, I. The preface and introduction to the whole epistle, to ver. 16 . II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down at ver. 17 . The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 Among whom are ye also the called of Jesus Christ: 7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

In this paragraph we have,

I. The person who writes the epistle described ( v. 1 ): Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called for, or enquired after: Christ sought him to make an apostle of him, Acts ix. 15 . He here builds his authority upon his call; he did not run without sending, as the false apostles did; kletos apostolos — called an apostle, as if this were the name he would be called by, though he acknowledged himself not meet to be called so, 1 Cor. xv. 9 . Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, and might be called aphorismenoi eis ton nomon; such a one Paul had formerly been; but now he had changed his studies, was aphorismenos eis to Euangelion, a gospel Pharisee, separated by the counsel of God ( Gal. i. 15 ), separated from his mother's womb, by an immediate direction of the Spirit, and a regular ordination according to that direction ( Acts xiii. 2, 3 ), by a dedication of himself to this work. He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.

II. Having mentioned the gospel of God, he digresses, to give us an encomium of it.

1. The antiquity of it. It was promised before ( v. 2 ); it was no novel upstart doctrine, but of ancient standing in the promises and prophecies of the old Testament, which did all unanimously point at the gospel, the morning-beams that ushered in the sun of righteousness; this not by word of mouth only, but in the scriptures.

2. The subject-matter of it: it is concerning Christ, v. 3, 4 . The prophets and apostles all bear witness to him; he is the true treasure hid in the field of the scriptures. Observe, When Paul mentions Christ, how he heaps up his names and titles, his Son Jesus Christ our Lord, as one that took a pleasure in speaking of him; and, having mentioned him, he cannot go on in his discourse without some expression of love and honour, as here, where in one person he shows us his two distinct natures. (1.) His human nature: Made of the seed of David ( v. 3 ), that is, born of the virgin Mary, who was of the house of David ( Luke i. 27 ), as was Joseph his supposed father, Luke ii. 4 . David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office; 2 Sam. vii. 12; Ps. cxxxii. 11, compared with Luke i. 32, 33 . (2.) His divine nature: Declared to be the Son of God ( v. 4 ), the Son of God by eternal generation, or, as it is here explained, according to the Spirit of holiness. According to the flesh, that is, his human nature, he was of the seed of David; but, according to the Spirit of holiness, that is, the divine nature (as he is said to be quickened by the Spirit, 1 Pet. iii. 18 , compared with 2 Cor. xiii. 4 ), he is the Son of God. The great proof or demonstration of this is his resurrection from the dead, which proved it effectually and undeniably. The sign of the prophet Jonas, Christ's resurrection, was intended for the last conviction, Matt. xii. 39, 40 . Those that would not be convinced by that would be convinced by nothing. So that we have here a summary of the gospel doctrine concerning Christ's two natures in one person.

3. The fruit of it ( v. 5 ); By whom, that is, by Christ manifested and made known in the gospel, we (Paul and the rest of the ministers) have received grace and apostleship, that is, the favour to be made apostles, Eph. iii. 8 . The apostles were made a spectacle to the world, led a life of toil, and trouble, and hazard, were killed all the day long, and yet Paul reckons the apostleship a favour: we may justly reckon it a great favour to be employed in any work or service for God, whatever difficulties or dangers we may meet with in it. This apostleship was received for obedience to the faith, that is, to bring people to that obedience; as Christ, so his ministers, received that they might give. Paul's was for this obedience among all nations, for he was the apostle of the Gentiles, ch. xi. 13 . Observe the description here given of the Christian profession: it is obedience to the faith. It does not consist in a notional knowledge or a naked assent, much less does it consist in perverse disputings, but in obedience. This obedience to the faith answers the law of faith, mentioned ch. iii. 27 . The act of faith is the obedience of the understanding to God revealing, and the product of that is the obedience of the will to God commanding. To anticipate the ill use which might be made of the doctrine of justification by faith without the works of the law, which he was to explain in the following epistle, he here speaks of Christianity as an obedience. Christ has a yoke. " Among whom are you, v. 6 . You Romans in this stand upon the same level with other Gentile nations of less fame and wealth; you are all one in Christ." The gospel salvation is a common salvation, Jude 3 . No respect of persons with God. The called of Jesus Christ; all those, and those only, are brought to an obedience of the faith that are effectually called of Jesus Christ.

III. The persons to whom it is written ( v. 7 ): To all that are in Rome, beloved of God, called to be saints; that is, to all the professing Christians that were in Rome, whether Jews or Gentiles originally, whether high or low, bond or free, learned or unlearned. Rich and poor meet together in Christ Jesus. Here is, 1. The privilege of Christians: They are beloved of God, they are members of that body which is beloved, which is God's Hephzibah, in which his delight is. We speak of God's love by his bounty and beneficence, and so he hath a common love to all mankind and a peculiar love for true believers; and between these there is a love he hath for all the body of visible Christians. 2. The duty of Christians; and that is to be holy, for hereunto are they called, called to be saints, called to salvation through sanctification. Saints, and only saints, are beloved of God with a special and peculiar love. Kletois hagiois — called saints, saints in profession; it were well if all that are called saints were saints indeed. Those that are called saints should labour to answer to the name; otherwise, though it is an honour and a privilege, yet it will be of little avail at the great day to have been called saints, if we be not really so.

The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" ( Php 4:3 ), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome ( Ro 1:11 , 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain ( Ro 15:23-28 ). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months ( Ac 20:2 , 3 ; 24:17 ). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts ( Ac 20:4 ), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it-- Timotheus, Sosipater, Gaius, and Erastus ( Ro 16:21 , 23 ). Of these four, the third, Gaius, was an inhabitant of Corinth ( 1Co 1:14 ), and the fourth, Erastus, was "chamberlain of the city" ( Ro 16:23 ), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth ( Ro 16:1 ). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.

The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there ( Ac 28:15 , 30 )? And how, consistently with his declared principle-- not to build on another man's foundation ( Ro 15:20 )--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles ( Ro 1:13 ), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For What Class of Christians was this Epistle principally designed-- Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost ( Ac 2:10 ), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church ( Ro 1:13 , 15 ; 15:15 , 16 ); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

1. Paul-- (See on Ac 13:9 ).

a servant of Jesus Christ-- The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large ( 1Co 7:21-23 ), as in the Old Testament to all the people of God ( Is 66:14 ). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" ( Jos 1:1 ; Psa 18:1 , title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1 ; Jas 1:1 ; 2Pe 1:1 ; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7 ; Joh 5:22 , 23 ).

called to be an apostle-- when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5 ; Ac 22:14 ; 1Co 9:1 ).

separated unto the-- preaching of the

gospel-- neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" ( Ac 13:2 ), nor so early as when "separated from his mother's womb" (see on Ga 1:15 ). He was called at one and the same time to the faith and the apostleship of Christ ( Ac 26:16-18 ).

of God-- that is, the Gospel of which God is the glorious Author. (So Ro 15:16 ; 1Th 2:2 , 8, 9 ; 1Pe 4:17 ).

2. Which he had promised afore ... in the holy scriptures-- Though the Roman Church was Gentile by nation (see on Ro 1:13 ), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets ( Ac 13:32 , 33 ).

3-4. Concerning his Son Jesus Christ our Lord-- the grand burden of this "Gospel of God."

made of the seed of David-- as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1 ).

according to the flesh-- that is, in His human nature (compare Ro 9:5 ; Joh 1:14 ); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.

5. By whom-- as the ordained channel.

we have received grace-- the whole "grace that bringeth salvation" ( Tit 2:11 ).

and apostleship-- for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").

for obedience to the faith-- rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.

for his name-- that He might be glorified.

6. Among whom are ye also-- that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36 ) [Bengel].

the called-- (See on Ro 8:30 ).

of Christ Jesus-- that is, either called "by Him" ( Joh 5:25 ), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.

7. beloved of God-- (Compare De 33:12 ; Col 3:12 ).

Grace, &c.-- (See on Joh 1:14 ).

and peace-- the peace which Christ made through the blood of His cross ( Col 1:20 ), and which reflects into the believing bosom "the peace of God which passeth all understanding" ( Php 4:7 ).

from God our Father, and the Lord Jesus Christ-- "Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father ( Joh 5:23 )" [Olshausen].

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.

Having said above, "And Jacob begat Joseph," to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, "But Christ’s generation was thus." As though he were to say, The generation of all these fathers was as I have related it; but Christ’s was not so, but as follows, "His mother Mary being espoused."

He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary’s husband, that Christ was born by the law of nature.

Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, "Abraham begat Isaac."

But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary’s family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband.

The Martyr Ignatius [Ign. ad Eph. 19] adds yet a fourth reason, namely, that His birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin.

Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, "When she was espoused." Behold, he says, you have her espoused, but as ye say, not yet committed; but surely not espoused for any other reason than as being to be married.

She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all.

What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father.

But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father.

But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only.

Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God?

If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridesmaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virgin. (ed. note: The allusions here made may be illustrated by a passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to the civil usages, speaks of "the happiness of that Marriage, which the Church "brings about, (conciliat,)" the "Oblation" confirms, the Blessing "seals," the Angles "witness," and the Father "ratifies," In Chrysologus the Angel brings about, (interpres ost,) virtue is the oblation or bride’s gift, and a pure conscience is the witness.)

But if we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God?

The name of His Mother is added, "Mary."

Mary in interpreted, ’Star of the Sea,’ after the Hebrew; ’Mistress,’ after the Syriac; as she bare into the world the Light of salvation, and the Lord. (ed. note, r: their rebellion. S. Ambrose interprets it "God from my race," and "the bitterness of the sea." de Instit. Virg. 33. It is not necessary to give the origin of these various interpretations.)

And to whom she was betrothed is shewn, Joseph.

Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

What follows, "Before they came together," does not mean before she was brought to the bridegroom’s house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives home to their house before marriage; as we see done now also, and as the sons-in-law of Lot were with him in the house.

But the words denote carnal knowledge.

That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born.

Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might shew us that God ought to be borne in a chaste body.

Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy Spirit; "She was found with child of the Holy Ghost."

And found by none other than by Joseph, who knew all, as being her espoused husband.

For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child.

He says exactly "was found," for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, "Of the Holy Ghost." As much as to say, it was the Holy Ghost that wrought this miracle. For neither Gabriel nor Matthew could say any futher.

Therefore the words, "Is of the Holy Ghost," were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.

But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. (ed. note: And thus S. Hilary speaks of the sementiva ineuntis Spiritus "efficacia." de Trin. ii, 26])

That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit.

Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. (margin note: Aug., Enchir. c. 38])

But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that?

But says Helvidius; Neither would the Evangelist have said, "Before they came together," if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some times or other to dine in the harbour?

Surely we must either understand it thus, - that "before," though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place.

Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen.

Or the word "come together" may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, "before they came together," may mean before they solemnly celebrated the nuptial rites.

How this was done Matthew omits to write, but Luke relates after the conception of John, "In the sixth month the Angel was sent;" and again, "The Holy Ghost shall come upon thee." This is what Matthew relates in these words, "She was found with child of the Holy Ghost." And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from "Now Joseph her husband being a just man," to that place where it is said of the Magi, that "They returned into their own country another way."

If one desired to digest into one narrative the two accounts of Christ’s birth, he would arrange thus; beginning with Matthew’s words, "Now the birth of Christ was on this wise;" then taking up with Luke, from "There was in the days of Herod," [ Luk 1:5 ] to, "Mary abode with her three months," and "returned to her house;" then taking up again Matthew, add, "She was found with child of the Holy Ghost." [ Mat 1:10 ]

Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ’s disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; "Now Joseph her husband, being a just man."

Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses’ law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife.

St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, "Being a just man." Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

But how is Joseph thus called, "just," when he is ready to hide his wife’s sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.

But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, before he shews his rays, so Christ before He was born caused many wonders to be seen.

Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, "being a just man," with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.

He beheld her to be with child, whom he knew to be chaste; and because he had read, "There shall come a Rod out of the stem of Jesse," of which he knew that Mary was come (ed. note: Jerome in loc. Ambros. de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these words, considering Christ the ’Branch’ or flower (flos) which is spoken of in the clause following. Cyril Alex. et Theod. in loc. explain it of Christ.), and had also read, "Behold, a virgin shall conceive," he did not doubt that this prophecy should be fulfilled in her.

But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; "Being a just man, he was minded to put her away;" and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily.

But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

Or, being unwilling to bring her home to his house to live with him for ever, "he was minded to put her away privily;" that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other.

Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

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.

Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, "While he thought on these things."

In this is to be noted the wise soul that desires to undertake nothing rashly.

Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.

Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, "Behold the Angel of the Lord appeared to Joseph."

In this word "appeared" is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.

How the Angel appeared to Joseph is declared in the words, "In his sleep;" that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.

The Angel appearing calls him by name, and adds his descent, in order to banish fear, "Joseph, son of David;" Joseph, as though he were known to him by name and his familiar friend.

By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of his seed should Christ be born.

But by saying, "Be not afraid," he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away.

As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death.

Also by the words, "Fear not," he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.

Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, "If one finds a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour’s wife." [ Deu 22:25 ]

He says, "Fear not to take unto thee;" that is, to keep at home; for in thought she was already dismissed.

Or, "to take her," that is, in marriage union and continual converse.

There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before.

He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive.

Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart.

Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her.

But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, "That which is born in her is of the Holy Spirit."

To be "born in her," and "born of her," are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, "born," is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.

That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God.

But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it.

How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; "He was made of the seed of David according to the flesh." [ Rom 1:3 ] For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.

What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; "She shall bring forth a Son."

That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, "And thou shalt call His name Jesus;" for it was usual to give the name in circumcision.

He said not, "Shall bear thee a Son," as to Zacharias, "Behold, Elisabeth thy wife shall bear thee a son." For the woman who conceives of her husband, bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself.

Or, he left it unappropriated, to shew that she bare Him to the whole world.

"Thou shalt call His name," he says, and not, "shalt give Him a name," for His name had been given from all eternity.

This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune.

Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, "For He shall save His people from this sins."

He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.

Let them approach to hear this, who ask, Who is He that Mary bare? "He shall save His people;" not any other man’s people; from what? "from their sins." That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, "None can forgive sins but God only." [ Luk 5:1 ]

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.

It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, "Now all this was done."

Here we must enquire why he should say "all this was done," when above he has only related the conception. It should be known that he says this to shew, that in the presence of God "all this was done" before it was done among men. Or he says, "all" this was done, because he is relating past events; for when he wrote, it was all done.

Or, he says, "all this was done," meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, "She shall bring forth a Son." [ Isa 7:14 ]

Or it may be said, that the word "that" does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, "He hung the other on the gallows, that the truth of the interpreter might be proved;" [ Gen 40:22 ] since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished.

Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, "Now all this hath happened;" as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets.

And at first he had spoken of Mary as "thy wife," but now in the words of the Prophet he brings in the word, "Virgin," that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, "Which was spoken of the Lord by the Prophet."

14 ; Since it is introduced in the Prophet by the words, "The Lord Himself shall give you a sign," it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity?

Indeed the Hebrew word signifying "Virgin" (Bethula) is not used in this place, but instead the word, ’Halma,’ (ed. note, a: , etc.) which except the LXX all render ’girl.’ But the word, ’Halma,’ has a twofold meaning; it signifies both ’girl,’ and ’hidden;’ therefore ’Halma’ denotes not only ’maiden’ or ’virgin,’ but ’hidden,’ ’secret;’ that is, one never exposed to the gaze of men, but kept under close custody by her parents.

In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called ’Halma.’ In our tongue also ’Halma’ means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage.

For that which Matthew the Evangelist says, "Shall have in her womb," the Prophet who is foretelling something future, writes, "shall receive." The Evangelist, not foretelling the future but describing the past, changes "shall receive," into "shall have;" but he who has, cannot after receive that he has. He says, "Lo, a Virgin shall have in her womb, and shall bear a Son."

The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.

He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother’s body was rather strengthened than weakened, and her virginity rather confirmed than lost.

Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was possible that human nature, born of the Virgin’s womb, should have preserved the virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin.

But forasmuch as it was God the Word who was now born in the flesh, He shewed Himself to be the Word, in that He preserved His mother’s virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity.

As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call His name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, ’Thou shalt call,’ but "They shall call."

First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

14 ; The LXX and three others translate, ’Thou shalt call,’ instead of which we have here, "They shall call," which is not so in the Hebrew; for the word, ’Charathi,’ which all render "Thou shalt call," may mean, ’And she shall call,’ that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, ’God with us.’

It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word.

In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made "Emmanuel," that is, "God with us," of a Virgin Mother. This "God with us" may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.

It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced.

A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, "Hear, O house of David;" [ Isa 7:13 ] not, ’Hear, O Ahaz.’

Again, "The Lord Himself shall give you a sign;" meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says "to you," (plur.) and not ’to thee,’ shews that this was not spoken to Ahaz, or on his account only.

What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him.

Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, "How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?" [ Rom 10:14 ]

That those things which were preached by the Apostle might not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy.

For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith.

This error then is barred by the Evangelist saying, "That it might be fulfilled which was spoken of the Lord by the Prophet."

Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, "Lo," to shew the certainty of prophecy.

There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment.

Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, "Yet forty days, and Nineveh shall be overthrown;" [ Jonah 3 ] understanding, unless the Ninevites amend themselves.

24.Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.

Life returned by the same entrance through which death had entered in. By Adam’s disobedience we were ruined, by Joseph’s obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, "And Joseph rising from sleep, did as the Angel of the Lord had commanded him."

He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.

"Took unto him" not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, "And knew her not."

Helvidius is at much superfluous trouble to make this word "know" refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb, ’until,’ denotes a fixed time when that should take place, which had not taken place before; so that here from the words, "He knew her not until she had brought forth her first-born Son," it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture.

To all this we answer, that the word ’until’ is to be understood in two senses in Scripture. And concerning the expression, "knew her not," he has himself shewn, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, "The child Jesus tarried behind in Jerusalem, and His parents knew not of it." [ Luk 2:43 ]

In like manner, ’until’ often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, "Even to your old age I am He." [ Isa 46:4 ] Will God then cease to be when they are grown old? Also the Saviour in the Gospel, "Lo, I am with you always, even to the end of this world." [ Mat 28:20 ] Will He then leave His disciples at the end of the world? Again, the Apostle says, "He must reign till He has put His enemies under His feet." [ 1Co 15:15 ]

Be it understood then, that which if it had not been written might have been doubted, is expressly declared to us; other things are left to our own understanding. (ed. note: In other words, "till," need not imply a termination at a certain point of time, but may be giving us information up to a point from which onwards there is already no doubt. Supposing an Evangelist thought the very notion shocking that Joseph should have considered the Blessed Virgin as his wife after he was a witness of her bearing God the Son, he would only say that the vision had its effect upon him up to that time when it was no longer necessary. Just as if, in speaking of a man like Augustine, one said, that, in consequence of some awful occurrence, he was in the habit of saying prayers till the time of his conversion, no one would suppose that he left them off on being converted.)

So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards.

As one might say, ’He told it not so long as he lived;’ would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves.

Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel’s words, "That which is born in her, etc." He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord?

It may be said, that "know" here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then "knew" that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain.

Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally.

From the words, "her first-born Son," some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother.

For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place.

Or; He is "first-born" among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. "And called His name Jesus," on the eighth day on which the circumcision took place, and the Name was given.

It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, "My soul fainted for Thy salvation;" [ Psa 119:81 ] and, "My soul hath rejoiced in Thy salvation." [ Psa 13:5 ] Also to him who spake, "I will joy in God my Saviour." [ Heb 3:18 ]

The account of the birth of Jesus Christ follows his genealogy. From these words, "before they came together," Helvidius and others have started objections, which have been answered long ago by St. Jerome, where he shews in many examples from Scripture, that the words before and until do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done. Thus when it is said, Sit thou at my right hand, till I make thine enemies they footstool, Psalm cix, by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father. In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it. Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced from the words, "before they came together," the end being accomplished by the power of the operation of the Holy Ghost, without their going together. If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all. Thus also in the language of Scripture, the word first-begotten does not mean after whom others were born, but before whom no one was born, where there were further issue or not. And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born. (Estius) --- True and perfect marriage, and continual living in the same, without knowing each other. (St. Augustine, lib. ii. Consen. Evang. chap. i.) (Bristow)

And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but "being a just man," and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the cause to God. Let us learn from Joseph to be ever tender of our neighbour's reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. (Haydock)

Fear not to take, &c. i.e., fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her. (Witham) --- As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii., and in the apostles' creed? The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it. (Estius in different location)

Jesus . . . he shall save, &c. The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus. The expectations of both Jew and Gentile looked forward to a saviour. St. Augustine, in the 18th book, 23d chapter, de Civitate Die, introduces a curious anecdote. He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ. The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue. It is remarkable that of the initials of these verses, St. Augustine had formed an acrostic to the following import, Greek: Iesous Christos Deos huios soter; that is, Jesus Christ, the Son of God, Saviour. (Haydock)

The Greeks in general, after St. John Chrysostom, look upon this as a continuation of the angel's speech to St. Joseph. The other Fathers and commentators think it a reflection of the evangelist.

Behold a virgin,[5] &c. The Jews sometimes objected, as we see in St. Justin's dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman. But St. Jerome tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? (Witham) --- How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e. a God with us, true God and true man. (Estius) --- The text says, they shall call, i.e. all men shall look upon Him as an Emmanuel. Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i.e. He shall be all these, not so much nominally, as really and in effect. (Haydock)

Ecce Virgo, Greek: idou e parthenos. So is it read, not only here in St. Matthew but in the Septuagint Isaias vii. St. Hier. [St. Jerome] lib. 1. Cont. Jovin. tom. iv. parte 2. pag. 174. Ostendant mihi, ubi hoc Verbo (Alma) appellentur et nuptæ, et imperitiam confitebor.

The heretic Helvidius argues from this text, and from what we read in the gospel of Christ's brethren, that Christ had brothers, and Mary other sons. But it is evident that in the style of the Scriptures, they who were no more than cousins were called brothers and sisters. (Haydock)

Ver. 18.Now the generation of Christ was in this wise. The Birth of Christ happened in this manner. For Birth, the Greek has not γένεσις, i.e., generation, properly so called, but γέννησις, i.e., rise, conception, generation, nativity. When any one arises he is conceived, is begotten, is born.

When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. Syriac, "of the Spirit of holiness"that is, the Spirit who is holy, and the Author and Fountain of all holiness.

God willed the Blessed Virgin to be betrothed to Joseph1. Because Joseph appears to have been the nearest heir of David's kingdom, that it might devolve from him upon Christ, as from a father to a son, by due order and right of succession, as I have said,

ver. 16, the husband of Mary. This must mean that he had married her. 2. Joseph wished to put her away, as being with child, as it is said in the verse following. He had therefore taken her to him to wife; for no one puts away what he has not. 3. Because "betrothed" (Luk_2:5) is interpreted to mean married. Yea, Joseph called her his wife. She was therefore already married, and introduced into the house of her husband, Joseph, as his wife, that, by this means, Joseph might be the attesting witness of her virginity, and the guardian and nourisher both of herself and her Child Jesus. Consider, also, that the Blessed Virgin, as soon as she had received Gabriel's message, being now full of the WORD, visited Elizabeth, and abode with her three months. From whence it does not seem that she there celebrated her marriage with Joseph, nor yet after her return to Nazareth, for there exists no trace of such an event. So that she must have celebrated this marriage before Gabriel's message, and the Incarnation of the WORD. Neither would it have been becoming that an unmarried virgin should undertake so great a journey into a mountainous country, without a husband, or companion, or without her guardian sending a maid, or some female relation with her. 4. Because it was plainly befitting that Christ should be born of a woman who was actually married, in order that he might not be despised by the Jews as illegitimate, but might be received as a legitimate son. And this is why Joseph is called Christ's father. Finally, offspring is the proper fruit of wedlock. Thus Jerome, Haymo, Chrysostom, Theophylact, Ambrose, Jansenius, Suarez, and others, passim.

It may be objected1. That the angel says to Joseph, "Fear not to take Mary thy wife." Therefore, he had not taken her to wife, but only espoused her by betrothal. I replyto take, here means the same thing as to keep, and retain: for the angel calls her his wife. They were therefore married. The Hebrew verbs often signify not only inchoate, but continuous action. The meaning, therefore, is"Dismiss not, O Joseph, thy wife Mary, but keep and retain her." For nothing is put away save what has been received and possessed.

2. The Virgin is here called betrothed, before they came together, therefore before marriage. In reply, I deny the consequence. To come together does not here signify to contract marriage, nor yet to cohabit, but to make use of marriage already contracted.

3. Why is she here spoken of, not as married, but as espoused? I reply, she is called espoused or betrothed, because her husband had not known her; and therefore she was as a bride, not yet married to her husband, but only promised. So S. Chrysostom. Hence Peter Chrysologus (Serm. 175) says, Joseph was a husband in name only, by consent of his spouse; that is, he was accounted her husband by the bond, not the consummation of marriage.

That there was, however, a real marriage between Joseph and the Blessed Virgin is certain from the words of the Gospel, and the common agreement of theologians; and the axiom of lawyers, that"Consent, not consummation, validates marriage." Whence S. Augustine (lib. 1, de Nuptiis, c. 11) says"The good of marriage was fulfilled in those parents of Christ. There was offspring, fidelity, a sacrament (for these are the three goods of marriage). We recognize the offspring, the Lord Jesus Himself; the fidelity, for there was no adultery; the sacrament, for there was no divorce." He teaches the same more at large against Julian the Pelagian (lib. 5), who denied the marriage of Joseph and Mary. In chap. 9, he maintains that the jus matrimonii is not repugnant to a vow of chastity. By marriage, I possess a right over my wife, but because of my vow, I cannot use that right lawfully. If I do use it, I sin against my vow, not my marriage. That is, I do what is, technically, an irreligious, not an unjust act. For there is not adultery, as it would be, if the wife were joined in marriage. Joseph, therefore, had by matrimony, a power over the Blessed Virgin, but by his purpose, and as it would seem by his vow of chastity, he would not use this power. To have a right or power to do a thing, and to use that power, are wholly different things. The first is necessary for valid matrimony, but not the second.

This right of cohabitation, and quasi dominion over a wife, in the case of married virgins, has several true and real, not fictitious consequences. The first is, that a virgin bride cannot marry another husband. The second is, that although the vow be broken by cohabitation, it is not fornication. The third, that offspring divinely granted and born (as Christ in the present instance was conceived of the Holy Ghost) is accounted legitimate as being born in wedlock.

From all this, it may be gathered that the marriage of the Blessed Virgin Mary with Joseph was not only real matrimony, but lawful, yea, holyreal, because the essence of wedlock consists in the mutual delivery of power over each other's body, even though this power be never exercised. And a vow of virginity takes away this power and right from no one, but only renders its exercise unlawful. It is after a similar manner that the power is separated from the use of a thing, in the case of certain religious, who remain owners of their paternal inheritance, but who, on account of their vow of poverty, are not able to make use of it. It was lawful marriage, because, although the Blessed Virgin had made a vow of virginity, yet she lawfully, and without peril of a breach of her vow, engaged in marriage, because she knew by the inspiration of the Holy Ghost, that Joseph would never use his power and marital rights to the detriment of her vow. So S. Augustine, de S. Virgin., c. 4, and theologians, passim. It is, moreover, probable that the Blessed Virgin Mary had revealed this, her vow, to Joseph before marriage, and that he had consented to it. Some add, that he had promised to be the guardian of her vow. It was holy marriage, because by means of it Joseph protected the good repute and the virginity of Blessed Mary; and became the guardian, nourisher, and educator of the Child Jesus. What were more holy than this?

See S. Thomas, 3 part 29. 2. 1. in corpore, where he assigns many reasons why Christ was born of an espoused virgin. And he adds that there might be a fifth reason why the Mother of the Lord was espoused and a virgin, in order that in her person both virginity and matrimony might be honoured against the heretics, who attack either one or the other. The holy martyr Ignatius, cited by S. Jerome, gives yet another reasonin order that her child-bearing might be concealed from the devil, so that he thought that Christ was not born of a virgin, but of a wife.

Observe here, tropologically, in the Blessed Virgin and Joseph the utmost height of angelic purity and virginity. And thus, the Blessed Virgin has communicated this gift of conjugal chastity to several eminent persons, specially devoted to her, as to S. Pulcheria, and Martian, to SS. Julian and Basilissa, to whom, in the first night after their vow of chastity, Christ appeared, accompanied by a vast throng of men in white robes, on the one hand, and the Blessed Virgin, girt about with a virgin throng, on the other hand. They who were with Christ chanted forth"Thou hast conquered Julian, thou hast conquered." And they who were with the Blessed Virgin replied"Blessed art thou, Basilissa, who hast despised earthly marriage, and prepared thyself for eternal glory." Wherefore Julian was the spiritual ancestor of innumerable believers in Christ and martyrs, and Basilissa, by word and example, was the mother of innumerable virgins of Christ.

Also S. Henry I., or as some say, II., Emperor of Germany led such a life with his wife Cunegundes, of whom, when he was dying, he said to her parents"Lo! a virgin I received her from you, a virgin I restore her to you." Such, too, were S. Cæcilia, with her spouse Valerian, to whom the Blessed Virgin sent by the hands of angels crowns of roses and lilies.

Symbolically, in this marriage and family union of Joseph with Mary there was an image of the Sacred Trinity. For Joseph represented the Eternal Father, the Blessed Virgin the Holy Ghost, both because she was most holy, and because she had conceived by the Holy Spirit. Christ represented Himself, even the Son of God. Whence, 1. As there is in the Sacred Trinity an essence of Deity in Three Persons, so here was there one marriage and one perfect family, consisting of three persons, namely, Joseph, Mary, and Christ. 2. As in the Holy Trinity the Father spiritually begets the Son, and breathes the Holy Ghost, so here the Blessed Virgin spirituallynot carnally, but by the power of the Holy Ghostconceived and brought forth Christ. 3. In the Holy Trinity, the Father begets the Son, as light emits light: whence we sing in the Creed, "Light of Light, very God of very God;" so the Blessed Virgin, as the Star of the Sea, brought forth Christ, who is "the Brightness of Eternal Light," and the "Mirror without a spot." (Wisd. vii. 25.) Whence, like as a star, without any diminution of itself, sends forth its rays, so did the Blessed Virgin, without any derogation to herself, bring forth Christ the Light of the world. "Neither do the star's rays diminish its lustre, nor did the Son of the Virgin take away her maiden purity and integrity," says S. Bernard. (Hom. 2 super Missus est) Whence also those words of Simeon concerning Christ, "A Light to lighten the Gentiles, and the glory of Thy people Israel."

This family was then, as it were, a heaven upon eartha family, not so much of three human persons as of three embodied angelsyea, symbolically, as it were, of three Divine Persons. Therefore it is not doubtful that it was thronged with angels, ministering to the Virgin, as Queen of Heaven, and to Christ, as their Lord and their God. Yea, they were amazed, and had the utmost desire to behold the WORD Incarnate. Therefore, that house, as it were heaven, was concealing an admirable mystery. Black without, but fair within, "as the tents of Cedar, as the curtains of Solomon" (Song i. 5), says Rupert. Whence John Gerson (Sermon on the Nativity) exclaims in wonder"O, how delectable to the Trinity, Father, Son, and Holy Ghost, was that house's Trinity, Christ, Mary, Joseph. Nothing dearer, nothing better, nothing on earth more excellent. Heaven envied earth such inhabitantsinhabitants more befitting heaven than earth."

Tropologically, Let husbands and wives imitate the Blessed Virgin and Joseph in purity, in sanctity, in patience, and charity, bearing one another's burdens. There was in this family of Joseph, Mary, and Christ, the utmost concord amongst all, the utmost love, the utmost reverence, humility, piety, help, and mutual compliance. From it, not only all bickering was absent, but even the very lightest suspicion of any evil thing. Hence such a family deserved to have Christ, the Holy of Holies, for its offspring. In our day, there are often in families depraved, disobedient, proud, quarrelsome, impure children, because their parents are such. Like father, like child. What he sees and hears his father and mother do, that he also imitates and imbibes. Children ever ape their parents.

Before they came together. Understand this not as though they afterwards came together for the marital debt, as the impure Helvidius maintained, who denied that the Blessed Virgin was always a virgin, and asserted that she afterwards became by Joseph the mother of those who, in the Gospel, are called the Lord's brethren. S. Jerome confutes him at length, and shows that nothing is meant here except the miraculous conception of Christ by a pure virgin. Thus we say in common speech, "Such a one had grey hairs before he was an old man," meaning that it was remarkable that he was early grey-headed, even though he never became an old man, but died before he came to old age. Similarly also we say, "His boy was wise before he came to man's estate," meaning that he was of precocious intellect, even though he died before he was of mature age; as those who are precocious do thus often die. Moreover, the brethren of the Lord are called His kinsmen. For, as S. Jerome says (Cont. Helvid.), brethren are so called in four ways: by nature, race, relationship, affection. People are brethren by nature, who are born of the same parents, by race, who belong to the same nation, as S. Paul calls the Jews his brethren (Rom. ix. I), by kinship, as cousins are called brethren in Scripture, by affection, as when Christians love one another with mutual fraternal love. For this is the love of the brotherhood, which S. Paul so often commands.

She was found with child, by the Holy Ghost. Observe that Joseph understood by her appearance, that his wife, the Blessed Virgin, had conceived. But whether he knew that she was with child by the Holy Ghost, or not, is doubtful. S. Basil, Origen, Theophylact, and others, hold the affirmative. But the contrary is more probable, because Joseph wished to put her away, but is forbidden by the angel, who removes his scruple, adding, "That which is conceived in her is of the Holy Ghost." Therefore, before the revelation of the angel, he did not know this, because had he known it, he would not have wished to put her away.

It is said, therefore, that the Blessed Virgin was found with child of the Holy Ghost, because she had verily conceived by Him. The expression, by the Holy Ghost, must be referred to the words with child, not to was found. So the rest of the Fathers and Interpreters, passim. Origen adds that, "She was found by the angels, for they knew that she had conceived by the Holy Ghost."

Of the Holy Ghost. Not as though Christ were framed of the substance of the Holy Spirit, as is the case with other offspring, nor of the Holy Ghost as a father; because Christ, quà man, was not like to the Holy Ghost, who in His nature is God; but of the Holy Ghost as an agent and artificer. Thus S. Ambrose, in Luc. i. 35. Of the Holy Ghost, not, therefore, as of the Father, but, as it were, supplying the concourse of the father. For the Holy Ghost supplied the place of a father to Christ, through His power and operation. So S. Ambrose c. 2, de Spiritu Sancto, c. 5, and S. Augustine, Enchiridion, c. 39. For the substance of our Lord's body was supplied by the Blessed Virgin, as His only human parent. Strictly speaking, by denotes the efficient cause, of the material causeas we say in the Creed: "Conceived by the Holy Ghost, born of the Virgin Mary."

You may askwhy does not Matthew say also, "With child by the Eternal Father, and by the Son. as well as by the Holy Ghost?" It is replied that he might have said this with equal truth. For it is an axiom among Theologians, that the operations of the Holy Trinity, ad extrathat is, with reference to the universe of created thingsare common to all the Three Divine Persons. But he preferred to say, "By the Holy Ghost," because, as power is appropriated to the Father, and wisdom to the Son, so love, goodness, and grace, which especially shine forth in this work of the Incarnation, are attributed to the Holy Ghost. For the Holy Ghost proceeds from the Father and the Son by spiration, being, as it were, the term of the ideal love of the Father and the Son.

Moreover S. Thomas (3 part, quæst. 32, art. 1 et seq) teaches that the words "by the Holy Ghost" signify three things: 1. That of the pure love of God and the Holy Spirit, without any human merits, the Incarnation of the Lord was accomplished. 2. Of the same Grace of God and the Holy Spirit, without previous merits, He was conceived. Whence S. Augustine, c. de Prædest. Sanct. c. 15, proposes Christ, as it were, the ideal of election and the elect. "Whatsoever man is a Christian, he becomes such from the beginning of his faith by that self-same grace by which, at the first, Christ was made man: by the same Spirit a Christian is born again, by whom Christ was born; remission of sins is effected in us by the self-same Spirit by whom it was brought about that Christ should have no sin." 3. Christ was holy, by virtue of his conception. For, like as a man, who, by ordinary generation, is propagated from Adam, a sinner, is by virtue of his conception born a sinner, so Christ, who was conceived, and, as it were, propagated by the Holy Ghost, was conceived holy by virtue of his conception. For that which the Holy Ghost worketh can be nothing else save warmth and fire. 4. By the Holy Ghost, signifies that He, in the formation of the Humanity of Christ, transposed all His sanctity into It (so far as a creature's capacity would allow of such a thing, and so far as a creature can become like the Creator), and, as it were, transformed It into Himself: so that, next to Himself, He made It to be a pattern and prototype of holiness, that from It and according to It He might, as it were, express and depict all other holiness, both of all angels, and all men. Therefore the humanity of Christ was the most perfect, special, and most holy work of the Holy Ghost, in which He Himself constituted a fount of all sanctity, which, by its own purity, might wash away the filth of all sins, and, so far as it is concerned, sanctify all sinners.

Moreover, S. Thomas (quæst. 32, art. 2) teaches that the preposition "by," in the expression by the Holy Ghost, signifies that Christ is consubstantial with the Holy Ghost, as touching his Godhead, not as touching his manhood, which He wrought in Christ. This, however, S. Augustine denies.

Whereupon Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily

1. S. Chrysostom (in loco), S. Augustine (Epist. 52, ad Macedon.), Justin M. (contra Tryphon.), are of opinion, that Joseph suspected evil of the Blessed Virgin, as though she had conceived by another man. They think that this is hinted at in the expression, make her a public example. But we say, far be any such suspicions concerning a virgin so holy, or a man so just. How, indeed, could Joseph have suspected adultery in such a wife, or uncleanness in her parents' house?

2. Others think that Joseph wished to put away the Blessed Virgin out of extreme reverence, because he thought himself unworthy to have to wife one who was with child by the Holy Ghost. Whence they are also of opinion that S. Joseph accompanied the Blessed Virgin when she visited Elizabeth, and heard her saluted as Mother of God, and therefore thought himself unworthy of her. This is the opinion of Origen, S. Basil, Theophylact, S. Bernard (Hom. 2 super Missus est). S. Brigit asserts that the same was revealed to her (lib. 7, Revelat. c. 25). Whence Salmeron (lib. 3, c. 30) supports the same opinion by thirteen reasons.

But, 3, plainly and surely, Joseph, seeing the Blessed Virgin with child, was astonished at the novelty of the thing, and his mind was agitated by contending and fluctuating emotions, and he reasoned somewhat in this way: "I know that this Virgin is most holy, wherefore I do not believe that she has been false to her troth, plighted to me. Still, she is with child, and I know not by me. But by whom I know not. Can it be by a former husband? Or can she have suffered violence on her journey, when she went to visit Elizabeth? Can she have suffered illusion from some spirit during sleep? Or, what would be more consonant with her sanctity, is she with child by an angel, or by the Deity Himself? Well, however the case may be, I am unwilling to retain her, if an angel, or God Himself, desires to have her. Wherefore I will resign her, and put her away from me."

God permitted this to take place in order that the conception of the Blessed Virgin by the Holy Ghost might be attested unto all, both by Joseph and by the Angel. Thus God permitted S. Thomas to doubt concerning Christ's Resurrection, that he, touching Christ's very wounds, might bear an irrefragable testimony to the same Resurrection.

Joseph, who was a righteous man, teaches husbands and believers not to suspect evil concerning just and holy persons upon slight grounds, but to wait for proofs. They should not be too ready to infer guilt, but should put the most favourable construction they can upon everything.

You may ask, why did not Joseph interrogate the Blessed Virgin, wherefore, and by whom she was with child? I reply, that it is merely the first thought which arose in Joseph's mind, which is referred to, and which, out of modesty, he kept to himself. And he was shortly afterwards anticipated by the Angel, who answered in behalf of the Virgin, and exonerated him by saying that she had conceived by the Holy Ghost.

The Blessed Virgin was unwilling, of her own accord, to make known this divine secret to Joseph, in order that she might not seem to boast of her own gifts, so wonderful and so divine; but she confided all to God, and God's providential care, most certainly trusting that God would defend her good repute and her innocence, and either in His own time open out the whole matter, as she had seen that He had lately done in the case of her cousin Elizabeth, or else would order all things to His own greater glory, and therefore to the greater honour and reverence of this, her conception. From whence, see here and admire the greatness of soul, and the lofty resignation and confidence of the Blessed Virgin in God, whereby she put away from her all this peril and fear of dark suspicion and infamy. And herein she has given a singular example of equanimity and confidence to wives who have jealous husbands, that they, too, should put their trust in God, that God will make clear their innocence and chastity, will protect them, and make them a praise, as he did in this case of the Blessed Virgin. Thus S. Jerome says: "This is the testimony to Mary's purity, that Joseph, knowing her chastity, and wondering at what had happened, hides in silence the mystery of which he was ignorant." And S. Ambrose (in Luc. i.) says: "The Lord preferred that some should rather doubt concerning His own generation, than concerning His Mother's purity."

It appears from all this that Joseph did not accompany the Blessed Virgin when she, very shortly after her Conception of Christ, visited S. Elizabeth. For if he had been in her company, and had seen and heard the great and wonderful things which befell her, they would have removed all his scruples, and he would not have thought of putting her away. And especially when S. Elizabeth said to the Blessed Virgin: "Whence is this to me, that the mother of my Lord should come to me? He would have known from thence, that not only had she conceived of God, but that she had conceived God Himself, and that she was carrying Him in her womb.

Observe that Joseph is here called justthat is, a man of probityforasmuch as he was one who wished, out of charity, to consult for the good fame, yea, even for the dignity of his spouse, when he thinks of putting away privily one whom he thought himself unworthy of. S. Jerome and Theophylact think that husbands were commanded by the old law to traduce and accuse before the judges their wives, if they were guilty of adultery. But they adduce no place in which such a precept is given. For the passage in Num. v. 2 only permits such a thing to be done, but does not order it.

To make her a public example. Not, to send her away to her own house, as Abul. thinks. For the Greek is, παραδειγμάτισαιthat is, to disgrace, to defame, or, as S. Augustine (Epist. 59, ad Paulinum) says, rendering literally, "to make an example of." It was the custom in Crete to lead adulteresses through the midst of the streets, as they did captives at Rome, that they might be gazed at and derided. Whence that ancient punishment by law against bawds: "Let bawds and adulterers be caned through the public streets of the city, that they may be reviled and derided." And the line of Propertius: "Not even if the infamous one should traverse the whole city."

Was minded to put her away privily. By the way of secret divorce, giving her privily a bill of divorcement, as Abul. says on the passage, quæst. 39; or rather, and in a more honourable way for her, by leaving her on the plea of travel, as going away into a far country. So Maldonatus. Whence the Syriac translates: "And he thought of leaving her secretly:" and the Arabic, "Since he did not wish to put her to public shame, he thought upon a private dismissal."

But while he thought on these things. He had evidently not resolved upon them. For this was his first thought, and, as it were, the first motive of his mind. Behold the angel of the Lord appeared to him in his sleep, 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.

Conceived: that is at one and the same time, conceived, formed, and animated, for this is the proper meaning of γεννηθένthat is, begotten, born. See Abul., quæst. 52, and S. Thomas, 3 part. quæst. 33 & 34, where he teaches that the Body of Christ was in the very instant of its Conception, as regarded all its members, 1, perfectly formed and organized by the Holy Ghost; 2, animated with a reasonable soul; 3, assumed by the WORD. 4. That the soul of Christ was filled with all wisdom, and the grace of that Headship which flows from thence into all the membersi.e., to all the faithful. 5. That the same soul saw God through the Beatific Vision. 6. That the same had the use of reason, even apart from the Beatific Vision, by means of infused knowledge, and that, in this way, It knew that It was hypostatically united to the Word, and therefore gave God highest thanks because of this vision and exaltation: and that God revealed to the soul of Christ His own will, concerning His death upon the Cross, that He might thereby redeem and save mankind; and that the soul of Christ forthwith accepted this, and offered himself to God as a whole burnt-offering, a victim for sin for the salvation of the world, with the utmost humility, obedience, reverence, love, exultation, and joyfulness of mind, saying"Lo, I come; in the volume of the book it is written of me, that I should do thy will. Yea, O my God, I am content to do it: Thy law is written in my heart." (Ps. xxxix. 8, and Heb. x. 7.)

She shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. If Jesus, as follows from this, is Emmanuel, that is, God with us; if He is the offspring and the Son of Blessed Mary, as is here said, then she is not only Mother of Christ but Mother of God, as defined by the Council of Ephesus against Nestorius. For Mother and Son are relative terms. Moreover, Valentinus is condemned by this passage, who taught that Christ brought down a celestial body from heaven, and passed through the Blessed Virgin as through a conduit-pipe. But she who bears a son is really the mother of the son; and furnishes, and indeed provides his body and all his limbs.

Jesus, that is, Saviour. This was Christ's proper name, here foretold by the Angel, but given Him at circumcision, a name which signifies and represents His office and dignityyea, compendiously His whole life.

Now all this was done, that it might be fulfilled which the Lord spoke by the prophet saying, Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. The Syriac is: And they shall call his name Amanuil, which is explained, God with us. The Persian has, Immanuil, that is, because God dwelleth in us. The Egyptian versionAnd they shall give him the name Emmanuel, the interpretation of which is, for God is with us. S. Matthew to the reader, or, as some think, the Angel to Joseph, here brings forward the prophecy in Isa. vii. 14, to signify that it was now being fulfilled in this Conception of the Blessed Virgin, his wife, and would be perfectly fulfilled when she brought forth. And therefore he called Joseph the son of David, because the same thing was promised by God to David. I have fully expounded this prophecy in my commentary on Isa. vii., which see.

Behold. A word exacting attention, consideration, and admiration. As it were, "Behold, O ye angels, and all mankind, see and admire a new and wonderful thing, a thing unheard of in all ages. For a virgin shall conceive and bring forth Emmanuel, that is, God made man." Whence Jeremiah, overcome with astonishment at the same event, exclaims (xxxi. 22), "The Lord hath created a new thing upon the earth: a woman shall compass a man."

Cyrus, the first king of Persia, according to the testimony of Xenophon, never admired, and taught his friends to admire nothing on earth. For this is the mark of a great and a regal mind, to despise all things as being beneath him, as being of less importance than himself. And Seneca said that a wise man admired nothing, because, being above the earth, he despised all things lower than himself. But in Divine matters all things are worthy of admiration; because they are great, yea, the greatest things, especially the mystery of Emmanuel, because it is the great mystery of Divine Godliness, as the Apostle says, 1 Tim. iii. 10. Therefore, the goodness of the great God is a thing to be astonished at and admired. "Who through the bowels of his mercy visited us, the day-spring from on high." "Behold, therefore, the infant Word, the wise Child, the God-Man," says S. Bernard. Theologians and contemplative writers teach that we can consider and meditate upon this mystery in various ways, as by the method of compassion, of joy, of thanksgiving, of love, of imitation, but most loftily by wonder, as though we were always stumbling, amazed and astounded at this so great condescension of our God, whereby He deigned to descend to us worms of the earth so as to become a worm with us; and this, not for His own sake, but for ours, that He might unite men as worms to Himself, and make them gods. Thus the Blessed Virgin was amazed, and thus, too, S. Paul, S. Bernard, and Francis, and other especially saintly persons, who plainly and entirely despised the world, and all the things which are in the world, as being petty, brief, and transitory, and fixed their whole love, thought, and amazement on the Word Incarnate, and had their conversation always with Jesus, despising all other things.

Emmanuel. The Syriac has Amman Elohani.e., our God with us; but the word our is not in the Hebrew Emmanuel. From the Syriac it appears possible that S. Matthew, if he wrote in Syriac (as, many think, because the Jews for whom he was writing, in the time of Christ spoke in Syriac), interpreted the Hebrew Emmanuel by the Syriac Emman Eloha, or God with us. Munster, and others who have translated the Gospel of S. Matthew out of Latin into Hebrew, render the single Hebrew word Emmanuel by two, Immanu Elohim.

Some think that this interpretation was made by the Greek translator, who was followed by the Latin. The French shorten Emmanuel into Noel, which they duplicate and sing at Christmastide. Now, the name Emmanuel signifies the Incarnation of the WORD, and His whole Economy in the Flesh, because by It He was properly and physically God with us, by means of His flesh and His conversation, and ethically by reconciliation and grace. So S. Chrysostom.

You may say: How is the name Jesus the same as Emmanuel, as S. Matthew here intimates? Tertullian (lib. contra Judæos) answers that it is the same in sense if not in sound. For that God should be with us is the same thing as that a Saviouri.e., Jesusshould be with us. For none other than God could be our Saviour.

Observe the Hebraism by which called is put for be. He shall be called Emmanuel, that is, He shall be Emmanuel. This is by the figure of speech metonymy, to which the following passages are clearly similar: Jer. xxiii. 6, Zech. viii. 3, and Is. ix. 6"And his name shall be called Wonderful, Counsellor, God: the Mighty, the Father of the world to come, the Prince of peace." For all these things are signified, either explicitly or implicitly by the name of Jesus.

Note, also, that Christ is not called by Matthew and Isaiah Emmanu Jehovah, or Emmanu Adonai or Elohim, though all these are names of God, because Jehovah connotes the essence of God, or signifies God as He is the first, chief, and uncircumscribable Entity, from whom all other entities derive their existence. Adonai connotes the dominion of God, and signifies God as He is the Ruler, the Judge, and the Avenger of all things. But El connotes the might and omnipotence of God, and signifies God as He is strong and omnipotent, because God manifested His utmost might and power in the Incarnation, and in Christ, for through Christ He hath vanquished His strongest enemies, even the devils, hell, death, and sin, yea, and all sins and vices, however many and however great. Whence, also, the Angel who announced this mystery, was called Gabrieli.e., the strength of God.

Hence, also, tropologically, observe: God is with us, not only in essence, presence, and power, as He is in all and every creature; but by the Incarnation He is also with us truly, properly, and really, as a Brother, living, speaking with us in the human nature assumed by Him, Therefore2, He is with us, as a Head with its members. For Christ, as the Head of the faithful, causes to flow into them spiritual sense and motion, together with direction and government. 3. The Same, being Incarnate, is with us in the Eucharist, as it were our Food, feeding us with his own Flesh, and giving us to drink of His own Blood. So far, physically. 4. Christ, ethically, is with the Church as a bridegroom with a bride, assisting, protecting, sustaining, adorning, making her fruitful. Whence the Psalmist: "For though I should walk in the midst of the shadow of death, I will fear no evil, for thou art with me." (Ps. xxii. 4.) Therefore the believer, in every difficulty, labour, or tribulation, invokes Emmanuel, that is, God with us, conversant in our flesh. And joyfully he cries, "The Lord is my Shepherd, I shall lack nothing. He shall lead me in a green pasture, and lead me forth beside the waters of comfort." And, Ps. xxvii. 1, "The Lord is my light and my salvation, whom, then, shall I fear? The Lord is the protector of my life, of whom shall I be afraid? If armies in camp should stand together against me, my heart shall not fear; if a battle should rise up against me, in this will I be confident." And with Paul, "If God be for us, who is against us?" so now, to any believer, but especially to a saint or a martyr, it is lawful to say what the Angel said to Gideon, "The Lord is with thee, O most valiant man." (Judges vi. 12.)

And Joseph rising from sleep, did as the angel of the Lord had bidden him, and took unto him his wife: that is, did not put her away, but retained her with him, for this was what the Angel commanded him.

And knew her not till she had brought forth her first-born son: and he called his name Jesus.

1. S. Hilary, in loc., cited by S. Thomas in Catena, Dionys. Carthus., and Gagneius expound as follows: As the Jews were not able to look upon and recognize the face of Moses on account of the rays of light which God had, as it were, breathed into him when He talked with him on Mount Sinai, so neither was Joseph able to look upon and to know the Blessed Virgin, forasmuch as she had God in her womb, and therefore her face was most radiant. But after Christ was born, this glory and effulgence left her face, and then she could be seen and known by Joseph.

2. On the contrary S. Epiphanius, Hæresi 30that is, his treatise against the Ebionitesexpounds thus: Joseph knew her not in mind. He did not discover the sanctity and the dignity of the Blessed Virgin, his wife, until she brought forth Christ. But these expositions are either incorrect or else symbolical and mystical.

3. According, therefore, to the true literal meaning, to know one's wife signifies in Scripture the conjugal act. This, therefore, is excluded with reference to Christ, so as to signify that He was not conceived of Joseph, but by the Holy Ghost.

Until. From hence the heretics have taken occasion to say that Joseph knew her after she had brought forth her Son. Whence they deny that the Blessed Virgin always remained a Virgin, and that after bearing her Child she lost her virginity. Thus Helvidius, Jovinian, the Ebionites, and the rest of the Antidicomariani, who are confuted by S. Epiphanius, S. Jerome, S. Augustine and others, who teach that the word until, in this place, only signifies what took place up to the time of the birth, not what happened after the birth, which is not here referred to. For by this word until, Matthew wished to assert a wonderful thinga thing hitherto unheard of, and, according to nature, incredibleeven the Conception of Christ, without a father, by a virgin mother. Similarly, until is used, Psa_110:1., "Sit thou at my right hand, until I make thy enemies thy footstool," not because Thou shalt not after that sit any longer, but because Thou shalt then sit far more gloriously, as victor and triumphant at my right hand. And in Mat_5:26, "Thou shalt not go out from thence until thou shalt pay the last farthing;" that is, thou shalt never come out from the fire of hell. And 2Sa_6:23, "Therefore Michal, the daughter of Saul, had no child unto the day of her death," i.e., never. And, Gen_8:7, concerning the raven, which Noah sent forth out of the ark: "Which went forth and did not return until the waters were dried up;" i.e., it never returned. Thus, too, we say, "S. Agnes continued a virgin until death;" i.e., she always remained a virgin, for she could not lose her virginity after she was dead.

You may urge, S. Matthew says, until she brought forth her firstborn son; therefore she had other sons, by Joseph, namely those who in the Gospel are called the Lord's brethren. I reply by denying the conclusion. For, in Scripture, any one is called a first-born son, who has no elder brothers, even though he be an only son. This is plain from Exo_4:22, and 14:2. The word "first" denies the existence of any previous sons, but does not require, or presuppose, that there were any subsequent. Thus, an only son is even now called the first-born.

Therefore it is a doctrine of the faith that the Blessed Virgin always remained a virgin, as is plain from S. Luk_1:34, Eze_44:2, and by the universal consent of the Fathers, and the common consent, and perpetual tradition of the Church. (See S. Jerome, contra Helvid., init. tom. 2.)

*Limum, lit. mud, slime. (Return to the place.)

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.

18. Now the birth of Jesus Christ was on this wise-- or, "thus."

When as his mother Mary was espoused-- rather, "betrothed."

to Joseph, before they came together, she was found-- discovered to be.

with child of the Holy Ghost-- It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught ( Ac 5:3 , 4 , &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness ( Mt 28:19 ; 2Co 13:14 ). On the miraculous conception of our Lord, see on Lu 1:35 .

19. Then Joseph her husband-- Compare Mt 1:20 , "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.

being a just man, and not willing to make her a public example-- to expose her (see De 22:23 , 24 )

was minded to put her away privily-- that is, privately by giving her the required writing of divorcement ( De 24:1 ), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.

20. But while he thought on these things-- Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at the last extremity the Lord Himself interposes.

behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David-- This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.

fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost-- Though a dark cloud now overhangs this relationship, it is unsullied still.

21. And she shall bring forth a son-- Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth ( Lu 1:13 ).

and thou-- as his legal father.

shalt call his name JESUS-- from the Hebrew meaning "Jehovah the Saviour"; in Greek Jesus--to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!

for he shall save-- The "He" is here emphatic--He it is that shall save; He personally, and by personal acts (as Webster and Wilkinson express it).

his people-- the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."

from their sins-- in the most comprehensive sense of salvation from sin ( Re 1:5 ; Ep 5:25-27 ).

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- ( Is 7:14 ).

saying-- as follows.

23. Behold, a virgin-- It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.

shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us-- Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.

24. Then Joseph, being raised from sleep-- and all his difficulties now removed.

did as the angel of the Lord had bidden him, and took unto him his wife-- With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman--suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!