CRITICAL NOTES
Matthew 1:18. Espoused = betrothed.—Among the Jews the betrothal took place a year before marriage, and during the interval the betrothed maiden remained with her own family. But from the day of betrothal the pair were regarded as man and wife (Carr).
Matthew 1:19. A just man.—Two courses were open to him. He could either summon her before the law-courts to be judicially condemned and punished, or he could put her away by a bill of divorcement before witnesses, but without assigning cause. He resolved to take the more merciful course, which was also the more “just.” Dr. Brown says, “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.”
Matthew 1:22. Fulfilled.—The Evangelists frequently quote prophecies, the context of which must, at the time that they were first delivered, have been interpreted of things then present, and that, too, according to the Divine intention. But the same Divine intention, looking forward to remote futurity, so framed the language of prophecy that it should apply with greater specialty to the times of the Messiah (Bengel).
Matthew 1:23. A virgin.—R.V., the virgin, a particular virgin. The prophecy (Isaiah 7) is distinctly Messianic, but the sign in Isaiah is not concerned with the manner of the child’s birth, but with the name and the deliverance which should happen in his infancy. Therefore the weight of the reference is to the name “Emmanuel” and to the true Son of David, whose birth was the sign of His people’s deliverance (Carr).
Matthew 1:25. Firstborn.—The oldest MSS. omit “firstborn.” So R.V. Scripture supplies no data for any decision as to whether Mary had or had not children besides our blessed Lord, nor does any tradition that can really be called primitive (Plumptre).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 1:18-25
A mysterious birth.—After the lineage of Jesus we naturally come to His birth. Whence and when He came we have seen, viz. from just that direction and at just such a time as were fitting in the case of one who was spoken of as the Christ. What we ask next is as to the manner and circumstances of His appearance. Looked at from the same point of view, was there anything noteworthy about these? The answer is given us here. The “birth of Jesus Christ” was on such “wise” as to be well worthy of note. It was so, first, on account of the perplexities by which it was marked. It was so, next, on account of the light by which these perplexities were removed.
I. The perplexities of the case.—On these mysteries it does not become us to say very much; nor is it necessary, in fact. The Evangelist explains their origin and nature in a few serious words. A certain man named Joseph belonging to that “house and lineage of David” (Luke 2:4) of which the preceding verses tell us so much, was betrothed to a maiden named Mary, of the same line with himself, but had not as yet formally taken her as his wife. Whilst thinking of doing so he hears that about her which fills him with doubt. Ought he to do what he was thinking of doing? In that doubt of his very much is implied. Much is implied about her. Had the report in question been about another than her, Joseph would probably not have doubted at all. In such a quarter he would never have thought of marriage again. But he cannot come all at once to this conclusion about her. Could such an one as he knew her to be have been guilty of evil? Could she be saying what she knew to be false? What is he to do? What is to be believed? Much also, in that same doubt, is implied about him. It shows how exceedingly anxious he is to do what is right! How equally anxious not to be harsh! How completely occupied by such thoughts! Before he can settle them sleep is upon him; even in his sleep he is thinking about them. Surely, if ever, that was in one sense “the sleep of the just.”
II. The light vouchsafed in this case.—Much is noticeable about this. How pertinent it was in the first place! How exactly meeting the case! What Joseph wanted was light on his path. What would God have him to do? The answer comes from the lips of one whom he recognises immediately as “an angel of the Lord.” The answer directs him as to the very thing he is thinking about with so much apprehension and doubt. “Joseph, thou son of David, fear not, take unto thee Mary thy wife.” What authority can be higher? What directions more clear? How ample, next, is this light! Referring, as we think (cf. Luke 1:34), to what Mary has said, the angel goes on to speak of things present. These really are as you have heard them to be. They are indeed due to the operation of the Spirit of God (end of Matthew 1:20). Also, next, of things future. In operating thus wonderfully God is providing for a corresponding result. The child thus to be born is to be a child by itself. The very name it is to bear proves that this is true of the work it shall do. “Thou shalt call His name Jesus; for He it is who shall save His people from their sins.” Do not wonder, therefore, to hear of such an intervention with such an object in view. Lastly, see how well assured is all the information thus given. Do not hesitate to believe what I have been telling you (we suppose the angel in the next words to be still speaking to Joseph) as though it were something unheard of before. Because it is unexampled among men, do not suppose that it was unexpected by God. The very contrary is the case. A well-known scripture proves this to be so. In that scripture, on the one hand, you find the very marvel in question expressly foretold. “Behold, a virgin shall be with child, and shall bring forth a son.” There, on the other hand, you read of just the same results as those of which I told you just now, even in regard to the very name of the child so to be born. For what is the name Emmanuel—that is, God with us, but another form of the name Jesus (= Jah-Oshea) or God our Saviour? And what is this difference in form but a stronger proof of the far foresight of God? Understand, therefore, how fully and truly you will be doing as God wills by doing as I have bid. Fear less than ever to take unto thee Mary thy wife.
In conclusion, how beautiful are the pictures we see here:—
1. Of the mercy of God to individuals.—How exceedingly trying in this case were the positions of both Joseph and Mary. How trying for him to have to suspect his betrothed. How trying for her to be suspected by him. How doubly trying for both of them, being such as they respectively were. Nothing, we may say, could well exceed this bitterness except the sympathy with which it was met. What full appreciation is manifested of its nature and course! What wise selection and adaptation of the means for its cure! And what mighty agencies we see set in motion for bringing this issue about. Is it not a sight to see this “angel of the Lord” flying to that one sleeping man’s room. Sooner than allow him and that other one to continue disquieted, sooner than allow those who sincerely desire to know God’s will to remain in ignorance about it, heaven itself opens its gates and sends its messenger down.
2. Of the mercy of God to mankind.—How gracious is this design of His of sending men a Saviour! How long ago resolved on! How constantly cherished! How carefully provided for! How marvellously begun! All this we see here in this brief interview between one angel and man! All this, therefore, we are to think of as existing even when it cannot be seen. This is the full advantage of having such a “door” opened to us in “heaven.” The light we thus see is not to be regarded by us as being merely lit for that time. Rather it is an evidence to us of what has been before. Rather, also, a prediction of what is to be afterwards. But for this, as things are in heaven, it would not have been there at all.
3. Of the consistency of God’s ways.—Most exceptional, no doubt, the intervention described here. Equally so the circumstances in which it took place. In connection with so great a perplexity, after so unusual a previous announcement, and with so direct a bearing on the chief feature in the whole history of our race. Granted the possibility of such interventions, there could be no fitter time for their use.
HOMILIES ON THE VERSES
Matthew 1:18-25. The great exceptional birth.—
1. The great exceptional birth.
2. The whole life of Christ the great exception of being.
3. The direct contact of the human with the divine. Son of God. Son of man.
4. God has never ceased to take an interest in the human race, but only once has He inserted into it a new man—a personal, redeeming, transforming life.
5. The race had no power in itself to give birth to a Saviour.
6. Men often misinterpret their circumstances. Joy has often been threading its way to us through the entangled lines of our perplexity.
7. The marriage of Joseph and Mary was useful as showing that Mary was not superhuman. She was an ordinary member of the human family, and so far Jesus Christ was bone of our bone and flesh of our flesh.
8. Christ was the only man born with a special mission in relation to sins. Every other man since Adam was born in sin, but He descended, as it were, upon it to destroy its power.
9. This was all in fulfilment of prophecy.
(1) Time a great realising power;
(2) the announcements of one age are the men of another;
(3) all prophecy, good or bad, may safely be left to the determining power of time;
(4) great events may require preparation;
(5) wonderful connection between the prophecies and the facts.
10. Joseph’s being asleep when the announcement was made to him is suggestive.
(1) man’s life is not all comprised in the little bustle of his wakeful hours;
(2) some communications can be effectually made only when men are most dissociated from the external and material;
(3) in sleep man is as thoroughly alone as he possibly can be in this world, and in a certain sense is more entirely in the power of God than in any other condition.—Joseph Parker, D.D.
Christ’s wonderful incarnation.—We have five evidences of Christ’s wonderful incarnation.
1. The Virgin Mary is found with child of the Holy Ghost.
2. Joseph’s perplexity, who being certain of the real conception of the Virgin, and uncertain of the holy manner of it, is put to a perplexed deliberation what to do.
3. The testimony of the anger revealing the truth to Joseph.
4. The manifested accomplishment of the prophecy of Isaiah 7:14.
5. The quiet faith and ready obedience of Joseph, after that he is now taught of God.—David Dickson.
Matthew 1:20. The disclosure to Joseph.—
1. No less than divine revelation can satisfy a soul in matters concerning Christ.
2. The Lord can turn the doubts and fears and perplexities of His own into an advantage unto themselves and others also, and into a clearer manifestation of His own glory.
3. The Lord useth to show Himself in a necessary nick of time.
4. As Christ is the Son of David by lineal descent through Mary, His mother, so also by law through Joseph, His supposed father. “Joseph, thou son of David.”
5. The Lord in due time cleareth the righteousness of such as suffer in their name and estimation for Christ.—David Dickson.
Matthew 1:19-20. Man’s extremity, God’s opportunity.—Was ever faith more tried than the Virgin’s, when for no fault of hers, but in consequence of an act of God Himself, her conjugal relation to Joseph was allowed to be all but snapped asunder by a legal divorce? Yet how glorious was the reward with which her constancy and patience were at length crowned! And is not this one of the great laws of God’s procedure towards His believing people? Abraham was allowed to do all but sacrifice Isaac (Genesis 22); the last year of the predicted Babylonish captivity had arrived ere any signs of deliverance appeared (Daniel 9:1-2); the massacre of all the Jews in Persia had all but taken place (Esther 7; Esther 8); Peter, under Herod Agrippa, was all but brought forth for execution (Acts 12); Paul was all but assassinated by a band of Jewish enemies (Acts 23); Luther all but fell a sacrifice to the machinations of his enemies (1521); and so in cases innumerable since, of all which it may be said, as in the song of Moses, “the Lord shall judge His people, and repent Himself for His servants, when, He seeth that their power is gone” (Deuteronomy 32:36).—D. Brown, D.D.
Matthew 1:21. Salvation from sin.—However absurd the statement may appear to one who has not yet discovered the fact for himself, the cause of every man’s discomfort is evil, moral evil; first of all, evil in himself, and then, evil in those he loves. With this latter I have not now to deal. The one cure for any organism, is to be set right—to have all its parts brought into harmony with each other; the one comfort is to know this cure in process.—
1. Rightness alone is cure. Man’s rightness is to be free from wrongness, that is, from sin. The evil is in him; he must be set free from it—from the sin he is, which makes him do the sin he does. The sin he dwells in, the sin he will not come out of, is the sole ruin of a man. “This is the condemnation, that light,” etc.
2. Do you desire me to say how the Lord will deliver you from your sins? Such a question springs from the passion for the fruit of the tree of knowledge, not the fruit of the tree of life. Men would understand—they do not care to obey—understand where it is impossible they should understand save by obeying.—Geo. Macdonald, LL.D.
Jesus, the Saviour from sin.—This name given by Divine direction. Jesus, a Son of man, yet not chosen by man or self-elected as “Saviour,” but the elect of God (Isaiah 42:1). He may, therefore, be received with the utmost confidence. Jesus the Saviour not merely from the consequences of sin, but from the corrupting, enthralling, damning evil itself. This “the central idea of Christianity.” To dream of salvation in sin is as absurd as to think of “saving a man from drowning by keeping him under the water which is destroying him;” or of “recovering a man from sickness by leaving him under the malady which constitutes the complaint” (W. Jay). How does Jesus save from sin?
I. He has performed a work by which God, the infinitely righteous One, can deal with men in grace.—Human salvation could only be accomplished consistently with the eternal law of righteousness. But see Romans 3:21-26. Jesus is the true mercy-seat; the meeting-place of God and man.
II. He has shown us the true character of sin.—Presenting it in such a light that we may well loathe ourselves on account of it, and wish to be saved from it. We are bound to believe that only by His incarnation and sacrifice could human salvation become possible. What a tremendous evil, then, sin must be!
III. He has set us an example of holy living, and made a demand of discipleship.—His was a perfect obedience, prompted by a perfect love. His heart was pure; His life in all respects right and good. We are to be His disciples. “Learn of Me.” “Follow Me.” Discipleship means a gradual approximation to His own perfect character.
IV. He gives us His Holy Spirit to work in us this great salvation.—(Titus 3:5.) The Spirit represented as “the Spirit of Christ” (Romans 8:9). Not only because He proceeds from Christ, but also because He works in us a resemblance to Christ. Christ liveth in us (Galatians 2:20), assimilating our characters to His own.—H. M. Booth.
“Jesus.”—There is more of power to sanctify, elevate, strengthen, and cheer in the word “Jesus” (Jehovah-Saviour) than in all the utterances of man since the world began.—C. Hodge, D.D.
The influence of holy character.—If to live with men diluted to the millionth degree with the virtue of the highest can exalt and purify the nature, what bounds can be set to the influence of Christ? To live with Socrates—with unveiled face—must have made one wise; with Aristides, just. Francis of Assisi must have made one gentle; Savonarola, strong. But to have lived with Christ must have made one like Christ, that is to say, a Christian.—Prof. H. Drummond.
Matthew 1:22-23. Emmanuel.—
1. The mystery of Christ’s wonderful conception was not altogether hid from the church under the Old Testament.
2. It was foretold that the child born should be God and man in one person, “Emmanuel.”
3. It was foretold that He should be believed in, and acknowledged to be God incarnate. “They shall call His name Emmanuel.”—David Dickson.
Emmanuel.—
I. The reality of the Incarnation.—The uncontroverted mystery of “God manifested in the flesh.”
II. The purpose thereby contemplated—viz. the laying open a way for our re-union with God.
III. The actual accomplishment of this purpose consequent upon our reception of Christ.—Actual union with God, a communion with Him as our Friend, Father, and final Joy.—Henry Craik.
Matthew 1:23. “God with us.”—The great secret of our Christian joy lies in this fact, that we believe in a present, not in an absent Jesus; One who is Emmanuel—God with us. Try to get hold of that great fact of our Lord’s presence, and then you will see what results flow from it.
I. That fact should make us humble.—If the Son of God, King of kings and Lord of lords, chose to come to this earth in the lowliest manner; if He chose a manger to be born in, a workman’s home to live in, the commonest of clothing and of food, surely we, who profess to be His followers, have no right to be proud.
II. The fact of our Lord’s abiding presence ought to make us brave.—If God be for us, and with us, who can be against us? No temptation need be too strong to be conquered, no difficulty need be too hard to be surmounted, by those who know that God is with them—Emmanuel.
III. The fact of our Lord’s abiding presence ought to make us good to each other.—Look on your fellow-men, and learn from the incarnation to respect man, every man, as wearing the flesh which Jesus wears.—H. J. Wilmot-Buxton.
Matthew 1:24-25. Joseph’s obedience.—
1. From the time that a man is sure of God’s word and warrant, he should dispute no more, but stop his ears to all carnal reasoning.
2. A soul that knoweth the worth of Christ will be glad according to its power to do service to Him, or to any of those who belong unto Him.
3. When faith be holdeth the majesty of Jesus it breedeth fear and respect in the believer toward Him.—David Dickson.