Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying,
“Behold, the virgin shall be with child, and shall give birth to a son. They shall call his name Immanuel;” which is, being interpreted, “God with us.”
Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself;
Geneva Bible translators 1599 · Public Domain On vv20, 21, 23 Of the mother’s substance by the holy Ghost.
Of the mother’s substance by the holy Ghost.
Which was promised, and made sure to thee to be thy wife.
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Receive her at her parents’ and kinsfolk’s hands.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–24 19 Then Joseph her husband, being a just man,…
19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
Ver. 19. Then Joseph her husband, being a just man] And yet withal a merciful, tender man of the Virgin’s credit. Hence that conflict and fear within himself lest he should not do right.
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And not willing to make her a public example] That is, to wrong her, as the same word is used and expounded by the author to the Hebrews of the Son of God, as here of the mother of God, Heb 6:6; cf. Heb 10:29: παραδειγματισαι. Noluit ipse eam nec poenis, nec infamiae, imo nec risui exponere (Aret.).
Was minded to put her away privily] Which yet he could hardly have done, without blame to himself and blemish to her. So far out we are (the best of us) when destitute of Divine direction. How shamefully was that good Josiah miscarried by his passions to his cost, when he went up against Pharaohnecho, without once advising with Jeremiah, Zephaniah, Huldah, or any other prophet of God then living by him!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv19, 20, 21, 22, 24 It was found she was with child, possibly herself…
It was found she was with child, possibly herself or some of her friends told it to Joseph her espoused husband; it is plain from this text he came to the knowledge of it, for upon it, the evangelist saith, he
was minded to put her away privily. Had Joseph at this time heard and believed that the Holy Ghost had come upon her, and the power of the Most High overshadowed her, being a good man, he would not have entertained thoughts of putting her away. But though she had before received this revelation, and might possibly have communicated it to some of her friends, yet it is manifest that her husband Joseph had not heard it, or at least was not easy to believe a thing of so unusual and extraordinary a nature. That she was with child was evident, how she came to be so was as yet hidden from him in nature, and so incredible a thing, as it had argued too much of easiness of belief for him to have believed, had not Joseph had (as afterward he had) a Divine revelation for it: he therefore receiving such a report, and finding it to be true, resolves to put her away in the most private manner he could, rather than to expose her to a public shame, or to be made a public example. Their being betrothed was a thing publicly taken notice of, and he could not put her away so privately but there must be witnesses of it; the meaning therefore must be, as privately as the nature of the thing would bear. Joseph in this case had the choice of three things:
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1. He might, notwithstanding this, have taken her to his house as his wife, for the law of divorce, or putting away, was but a law giving a liberty in case of a discerned uncleanness to put away the wife, it did not lay any under an obligation so to do.
2. He might give her a bill of divorce, and leave her with her friends. Now those skilled in the Jewish writings tell us this might be done, either more privately before two or three witnesses, putting a writing of that import into her bosom; or more openly and publicly before the magistrate.
3. He might, according to the law, Deu 22:23,24, &c., have brought her forth to be examined, whether she had only suffered a rape, or had herself consented. If it was done with her consent, she was by the law to be stoned.
Of these Joseph, in his first thoughts upon the matter, and before he rightly did understand the thing, chooseth the second and the milder part, and resolves to put her away, but in the most private manner the law would in that case allow him. He did this (saith the evangelist) because he was
a just man, where the term δικαιος signifieth equitable, in opposition to severity and rigour; nor ought any to say Joseph in this showed himself an unjust man, because by the law she ought to have been stoned to death; for that is a mistake. Supposing she had been with child by man, yet if she had been forced the man only was to die, Deu 22:25,26; or she might have been with child before her betrothing, in which case she was only obliged to marry him that had so abused her. A kind and equitable man always presumes the best, especially in a case where life is concerned; besides that, no doubt Mary had by this time told Joseph the truth, and what the angel had said to her, to which (it being so incredible a thing as not to be believed but upon a Divine revelation) though Joseph was not obliged, having as yet no such revelation, to give a present easy faith, yet he might reasonably give so much credit as to resolve upon the mildest course he could take, though he was willing also to avoid the blot upon himself by taking her to him for his wife according to his contract. God will not leave so good a man long unresolved what to do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv19, 20, 21, 22, 24 That is, being an holy person, and a strict…
That is, being an holy person, and a strict observer of the rites of his nation, he was unwilling to accompany with a defiled woman, and therefore minded to put her away, by giving a bill of divorce into her hand before two witnesses; but being kind and gentle, he intended to put her away privily, lest she should have be exposed and stoned to death.
Observe here, How early our dear Lord’s sufferings began; he and his mother are designed to be put away, even when he was but an embryo in the womb.
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Observe further, from the great clemency of Joseph towards the suspected virgin, that kind and merciful men always presume the best, and prosecute with gentleness, especially where life is concerned. Meek Joseph doth resolve upon the milder course, and chooses rather to put her away privily, than publicly to expose her. Lev 19:20; Gen 6:9; Gen 38:24; Deu 24:1-4
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv19–24 Then Joseph her husband,.... To whom she had been…
Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deu 22:23 though not yet come together,
being a just man, observant of the law of God, particularly that which respected adultery, being wholly good and chaste, like the Patriarch of the same name; a character just the reverse of that which the Jews give him, in their scandalous (b) book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person:
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and not willing to make her a public example, or to deliver her, i.e. to the civil magistrate, according to Munster's Hebrew edition. The Greek word signifies to punish by way of example to others, to deter them from sinning; and with the ancients it (c) denoted the greatest and severest punishment. Here it means either bringing her before the civil magistrate, in order to her being punished according to the law in Deu 22:23 which requires the person to be brought out to the gate of the city and stoned with stones, which was making a public example indeed; or divorcing her in a very public manner, and thereby expose her to open shame and disgrace. To prevent which, he being tender and compassionate, though strictly just and good,
was minded to put her away privily: he deliberately consulted and determined within himself to dismiss her, or put her away by giving her a bill of divorce, in a very private manner; which was sometimes done by putting it into the woman's hand or bosom, see Deu 24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."
(b) Teldos Jesu, p. 3. (c) A. Gellii Noct. Attic. l. 6. c. 14.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 21, 23 A just man -- a strict observer of the…
A just man -- a strict observer of the law: therefore not thinking it right to keep her.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–23 Verse 19. To make her a public example] παραδειγματισαι,…
Verse 19. To make her a public example] παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up-exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offence was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv19–24 Mat 1:19. Joseph her husband, being a just [or…
Mat 1:19. Joseph her husband, being a just [or righteous] man — That is, as many understand it, a strict observer of the law, and of the customs of his ancestors, and therefore not judging it right to retain her under these circumstances. But the following words, and not willing to make her a public example, seem manifestly to lead to another and even an opposite sense of the word here rendered just, or righteous. Hence some interpret the clause thus: Joseph, being a good-natured, merciful, and tender- hearted man, was unwilling to go to the utmost rigour of the law, but chose rather to treat her with as much lenity as the case allowed. But, Dr. Doddridge very well observes, it is without any good reason that δικαιος should be here rendered merciful or good-natured, because, “if we consider the information which Joseph might have received from persons of such an extraordinary character as Zachariah and Elizabeth, who would certainly think themselves obliged to interpose on such an occasion, and whose story so remarkably carried its own evidence along with it; besides the intimation the prophecy of Isaiah gave, and the satisfaction he undoubtedly had in the virtuous character of Mary herself; we must conclude that he would have acted a very severe and unrighteous part, had he proceeded to extremities without serious deliberation; and that putting her away privately would, in these circumstances, have been the hardest measure which justice would have suffered him to take. It seems the expression, παραδειγματισαι, here rendered to make her a public example, “may perhaps refer to that exemplary punishment which the law inflicted on those who had violated the faith of their espousals before the marriage was completed. See Deu 22:23-24, where it is expressly ordered that a betrothed virgin, if she lay with another man, should be stoned. We may suppose, however, that the infamy of a public divorce, though she had not been stoned, may also be expressed by the same word. But then there was besides a private kind of divorce, in which no reason was assigned, and the dowry was not forfeited as in the former case, and by this she would not have been so much defamed.” But it must be observed, that as their being betrothed to each other was a thing publicly known, he could not have put her away so privately, but there must have been witnesses of it, two at least, her parents, suppose, or some of her nearest relations.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19–24 Her husband - The word in the original does…
Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused.
A just man - Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. The meaning is that he was kind, tender, merciful; that he was so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection, and to restore her to her friends without the punishment commonly inflicted on adultery. The word just has not unfrequently this meaning of mildness, or mercy. See 1Jo 1:9; compare Cicero, De Fin. 5, 23.
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A public example - To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt, it was punished by cutting off the nose of the adulteress; in Persia, the nose and ears were cut off; in Judea, the punishment was death by stoning, Lev 20:10; Eze 16:38, Eze 16:40; Joh 8:5. This punishment was also inflicted where the person was not married, but betrothed, Deu 21:23-24. In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man - mild and tender; and he was not willing to complain of her to the magistrate, and expose her to death, but sought to avoid the shame, and to put her away privately.
Put her away privily - The law of Moses gave the husband the power of divorce, Deu 24:1. It was customary in a bill of divorce to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause; for he was not willing to make her a public example. This is the meaning here of “privily.” Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence. We may learn from this to put our trust in God. He will defend the innocent. Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it that she was betrothed to a man mild, amiable, and tender: and in due time Joseph was apprised of the truth in the case, and took his faithful and beloved wife to his bosom. Thus, our only aim should be to preserve a conscience void of offence, and God will guard our reputation. We may be assailed by slander; circumstances may be against us; but in due time God will take care to vindicate our character and save us from ruin. See Psa 37:5-6.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19–24 And Joseph her husband, knowing her strict virtue, was…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–24 Then Joseph her husband--Compare Mat 1:20, "Mary, thy wife."…
Then Joseph her husband--Compare Mat 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 Deu 22:23-24)
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was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deu 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv19–23 19. Just man — Just, not in its severe…
19. Just man — Just, not in its severe sense, but in its milder meaning of a fair man, unwilling to inflict unnecessary misery, even in effecting a proper penalty. Make her a public example — By the terrible death, namely, by being stoned to death with her accomplice, prescribed in Deu_22:23-24. Put her away privily — By simply a note of dismissal or bill of divorcement, as described in Deu_24:1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19, 21, 22, 23 19. being a just man] i. e. one who…
19. being a just man] i. e. one who observed the law, and, therefore, feeling bound to divorce Mary. But 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. This is meant by “putting her away privily,” the more merciful course which Joseph resolved to adopt.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–24 (19) Joseph her husband.—The word was applied with strict…
(19) Joseph her husband.—The word was applied with strict accuracy from the moment of betrothal onwards.
Being a just man. . . .—The glimpse given us into the character of Joseph is one of singular tenderness and beauty. To him, conscious of being of the house of David, and cherishing Messianic hopes, what he heard would seem to come as blighting those hopes. He dared not, as a “righteous” man, take to himself one who seemed thus to have sinned. But love and pity alike hindered him from pressing the law, which made death by stoning the punishment of such a sin (Deu_22:21), or even from publicly breaking off the marriage on the ground of the apparent guilt. There remained the alternative, which the growing frequency of divorce made easy, of availing himself of a “writ of divorcement,” which did not necessarily specify the ground of repudiation, except in vague language implying disagreement (Mat_19:3). Thus the matter would be settled quietly without exposure. The “bill of divorcement” was as necessary for the betrothed as for those who were fully man and wife.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–24 Then Joseph her husband; and (Revised Version). The thought…
Then Joseph her husband; and (Revised Version). The thought is slightly adversative (de); though this was "of the Holy Ghost," yet Joseph was about to put her away. Being a just man; righteous (Revised Version); i.e. who strove to conform to the Divine precepts manifested for him in the Law. (cf. Luk_1:6 Luk_2:25) And not willing; i.e. "and yet not wishing," though the Law, which he was striving to follow, seemed to inculcate harshness. This clause has been taken in the opposite sense equivalent to "and therefore not wishing," because the spirit of the Law, which he had learned to understand, was in reality against all unnecessary harshness. The negative used (if it can be at all insisted upon; cf. Simcox, "Language of the New Testament," p. 188) is in favour of the former interpretation. To make her a public example; rather, to proclaim her ("Wold not pupplische her, Wickliffe); a very authsai . (cf. Col_2:15) The thought is of public proclamation of the fact of the divorce, not that of bringing Mary herself forward for public punishment, and so making her a public example (paradeigmatisai). Was minded (eboulhyh). The tense indicates the resolution come to as the result of the conflict between duty and wish implied in the preceding clause. To put her away secretly. Adopting the most private form of legal divorce, and handing the letter to her privately in presence of only two witnesses, to whom he need not communicate his reasons (cf. Edersheim, "Life," 1:154). Observe in this verse Joseph"s insistance on his personal and family purity, and yet his delicate thoughtfulness for her whom he loved.
HOMILIES BY P.C. BARKER Ver. 19. Suggestions of just ways of covering sin.
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The contents of this verse and the following are, so far as they go, corroborating evidence of the supernatural origin and superhuman incarnation of our Lord Jesus Christ. For if these things be not the truth respecting him, then will these verses also have to rank among the supposed cunningly devised fables; whereas in very truth their aspect is of the most opposite character. The aspect of these verses and their connection are strikingly of the real and the matter-of-fact. They present themselves and they speak so naturally. In those days of the Church"s history which saw casuistry at its most flourishing, it may easily be imagined that the point would have been considered a most legitimately profitable one for argument, whether Joseph were more entitled or less entitled to the epithet of "a just man," in that he had it in his mind to "put away privily" his espoused wife rather than at once make a public example of what would too probably soon become a public scandal. And again, whether his intention to do this privily" savoured most of regard for public advantage, or of self regard, or of regard for the supposed erring woman. From our point of view, any approach to the casuistical may be safely dispensed with. But in place thereof, we may fitly make this verse the occasion for inquiring what are some of the determining or guiding considerations which may be held to justify the disposition to shield human fault, sin, fall, rather than to expose it. We are on the safe side
I WHEN WE SEEK TO SHIELD A PERSON, THE SINNER, FROM PUBLIC EXPOSURE RATHER THAN SAY A WORD, EITHER TO HIMSELF OR TO THE PUBLIC, IN THE NATURE OF EXTENUATING THE SIN.
II WHEN WE SEEK TO SHIELD ANOTHER RATHER THAN ONE"S SELF.
III WHEN WE SEEK TO SHIELD THE PERSON WHO, EITHER BY NATURE OR BY INDIVIDUAL TEMPERAMENT, WOULD TAKE DISPROPORTIONATE SUFFERING; as, e.g. :
1. A woman, in anything that especially concerns the nature of woman.
2. Or any one whose known sensitiveness would render him liable to abnormal suffering.
IV WHEN WE SEEK TO SHIELD FROM EXPOSURE CERTAIN KINDS OF SIN, VIZ. THOSE WHICH UNIVERSAL OBSERVATION TELLS US DO IN THE VERY ANNOUNCEMENT OF THEM SERVE TO EXCITE UNHEALTHY INTEREST, PRURIENT CURIOSITY. In not a few cases, notoriety undoubtedly attracts instead of deterring. It attracts also not in mere morbid and exceptional cases, but in virtue of a fascination not indeed otherwise explainable, but very easily explained when some of the radical vice of human nature is confessed. In the present instance, it is to be understood by the reverent reader of the history that Joseph, as "a just man," felt he had no choice but
(1) to put away the woman who seemed to have erred;
(2) to put her away privily, in order to avoid both public scandal as far as possible and unadvisable aggravation of her and his own feelings. The justifiableness of qualifications of this kind is amply illustrated by the conduct of Christ himself, alike in the instance of the woman "taken in adultery," and in that of Mary Magdalene. B.
Justice is considerateness.
Very little is known concerning Joseph the husband of Mary; and yet enough is known to reveal a character. And what more especially shows him up to our view is his determination to do what was right, but to do it kindly. According to Jewish ideas, betrothal was as sacred as marriage, and infidelities before marriage were treated as infidelities after marriage, and death by stoning was the punishment for such sins. It was customary for persons to be engaged, or espoused, for twelve months, and during that time the persons did not see each other. Mary had to tell Joseph, and Joseph had to act under the circumstances in the way that seemed best. He was a just man, but he was a kind man. No doubt what Mary told him made a great demand on his faith. He does not seem to have been able to receive her mysterious story until his mind was divinely guided; then he married Mary, and at the time that Jesus was born Joseph was her recognized husband.
I THE JUST MAN WANTS TO DO THE RIGHT. But it is always difficult to decide what is right when other people are affected by our decision. When we have to judge the conduct of others we easily make mistakes. We judge as if persons acted from the motives which decide our action. It was easy for Joseph to explain Mary"s conduct, and see quite sufficient ground for refusing any further relations with her. And in forming judgment on such grounds, he would have been altogether wrong, and he would have unworthily dealt with Mary. She was no wilful sinner; she had only come into the sovereign power and grace of God. In trying to be just there is grave danger of our becoming most unjust. See Eli"s suspicion of Hannah.
II THE JUST MAN WANTS TO DO THE KIND. Noble-minded men let mercy tone judgment. Ignoble-minded men love to persecute, and call it punishment. Charity hideth sin; is jealous concerning imperilled reputation; and suffers most deeply when punishment must be inflicted. So God"s mercy loves to rejoice over judgment. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv21, 23 The design of our Saviours coming
Mat_1:21-22
Jesus.
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The design of our Saviours coming
I. Consider this as an enemy.
1. Behold sin with regard to God.
2. Behold sin in its names.
3. Behold the effects of sin.
4. That Christ derives from this work His highest title.
II. Consider in what manner he saves his people from their sins.
1. He redeems them by price.
2. He saves them by power.
3. He saves from the guilt of sin.
4. He saves from the love of sin. (W. Jay.)
In old times God was known by names of power, of nature, of majesty; but His name of mercy was reserved till now. (Bishop J. Taylor.)
The name and work of Jesus
I. His name.
II. His work.
1. Whom He saves-His people.
2. From what He saves-their sins.
3. How He saves. By His atonement He saves them virtually; by His spirit, vitally; by His grace, constantly; by His power, eternally. Remarks:
(1) Jesus as a suitable Saviour;
(2) a willing Saviour;
(3) an all-sufficient Saviour. (E. Oakes.)
Christ a Saviour
I. The work he is to accomplish is a most great, glorious, and blessed one. He shall save. Another Scripture says, He shall destroy. For this purpose the Son of God was manifested, that He might destroy the works of the devil. These characters are consistent. He demolishes the works of Satan because they stand in His way as Saviour.
1. He eaves His people from the penalty of their sins.
2. From the dominion and practice of sin.
3. In the end He saves from the very existence of sin.
4. And from the painful remembrance of their sins.
II. The name our Lord is to bear in consequence of this work of salvation. Learn from this-
1. The character in which God most delights to regard His Son.
2. It shows us that He would have us regard Him chiefly as a Saviour.
3. This name may have been given to Christ to endear Him the more to our hearts.
4. We see here beyond all dispute the real nature and design of Christs religion. (C. Bradley.)
The name of Jesus
I. The name of Jesus.
1. The signification of the name.
2. The appointment of the name. Not left to mens choice.
II. The reason for the name. Some would rather that He had come to save them from poverty, pains, death; not knowing that to save from sins is to save from all these. (J. Bennet, D. D.)
I. A work of most blessed purpose.
1. Sin is itself the greatest of all miseries. It is
(1) deeper;
(2) vaster;
(3) more abiding;
(4) the source of all other miseries.
II. A work of vast magnitude. Its magnitude realized by dwelling-
1. On the multitudes of the saved.
2. On the nature of the salvation.
3. On the fact that this salvation is wrought by Jesus personally. (U. R. Thomas.)
Jesus the Saviour
I. What the gospel shall, bring-Salvation from sins.
II. Jesus is the saviour and his work constitutes our salvation.
1. This word teaches us that salvation is Divine. Because Divine it is
(1) sufficient;
(2) unchangeable;
(3) infinite. It is illimitable, as the air to the bird.
2. He who gives this salvation stands in solitary grandeur-He. Nowhere else can we find salvation.
3. The name gives an immutable pledge that we shall be saved.
III. The text informs us of what this salvation consists. From their sins. Not from the wrath of God primarily.
1. From the guilt, curse, condemnation of sin.
2. From our love, habit, practice of sin.
3. It is not salvation from an abstraction, but from selfishness and self-will.
IV. The character of the people of God. His people; peculiar, chosen, royal. Are you saved from sins? (J. Donovan.)
Jesus the Saviour
I. Jesus is an omnipotent Saviour.
1. The presumption of the fact from the infinite wisdom and goodness of God, who never provides a cause unequal to the effect.
2. The declaration of the fact, He is able to save them to the uttermost, etc.
II. Jesus is a willing Saviour.
III. Jesus is a living Saviour.
IV. Jesus is a present Saviour.
V. Jesus is a personal Saviour.
VI. Jesus is a sympathizing Saviour. (G. H. Smyth.)
I. Let me call your attention to the Saviour. Jesus is Divine; He saves His people from their sins. Not the word, not the ordinances, but Jesus Himself saves.
II. Look at the salvation.
1. Jesus saves from sin by bestowing forgiveness-full forgiveness, free, immediate.
2. Jesus saves His people from the pollution of sin; not in their sins, but from their sins.
III. Let us look at the saved. He shall save His people. Who are His people? They must have been at one time in their sins. Therefore no one need despair. (W. M. Taylor, D. D.)
Jesus only worthy of trust as a Saviour.
A Christian Hindoo was dying, and his heathen comrades came around him and tried to comfort him by reading some of the pages of their theology; but he waved his hand, as much as to say, I dont want to hear it. Then they called in a heathen priest, and he said, If you will only recite the Numtra it will deliver you from hell. He waved his hand, as much as to say, I dont want to hear that. Then they said, Call on Juggernaut. He shook his head, as much as to say, I cant do that. Then they thought perhaps he was too weary to speak, and they said, Now if you cant say Juggernaut, think of that god. He shook his head again, as much as to say, No, no, no. Then they bent down to his pillow, and they said, In what will you trust? His face lighted up with the very glories of the celestial sphere as he cried out, rallying all his dying energies, Jesus!
The name of Jesus.-
This name Jesus, said St. Bernard, it is honey in the mouth, harmony in the ear, melody in the heart. This name Jesus, saith St. Anselm, it is a name of comfort to sinners when they call upon Him; therefore he himself saith, Jesus, be my Jesus. This name is above all names: first, for that it was consecrated from everlasting; secondly, for that it was given of God; thirdly, for that it was desired of the Patriarchs; fourthly, for that it was foretold of the Prophets; fifthly, for that it was accomplished in the time of grace, magnified in the Apostles, witnessed of Martyrs, acknowledged and honoured shall it be of all believers unto the worlds end. This name Jesus, it is compared to oil poured out; oil being kept close, it sendeth not forth such a savour, as it doth being poured out; and oil hath these properties, it suppleth, it cherisheth, it maketh look cheerfully; so doth this name of Jesus, it suppleth the hardness of our hearts, it cherisheth the weakness of our faith, enlighteneth the darkness of our soul, and maketh man look with a cheerful countenance towards the throne of grace. (Christopher Sutton.)
Salvation from sin
You must be saved from sin not in sin as some seem to imagine. The latter is like saving a man from drowning by keeping him under the water which is destroying him; or like recovering a man from sickness by leaving him under the malady which constitutes the complaint. (W. Jay.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv19–24 19. Joseph her husband. Betrothal, according to the law…
19. Joseph her husband. Betrothal, according to the law (Deut. 22:24), made him her husband before marriage. A righteous man. Just and humane. To put her away publicly was to expose her to the penalty of death. Probably she had made her defense to him, but her story was so wonderful that he was in doubt. Privily. Give her a bill of divorce. See Deut. 24:1.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv21, 22, 24 save See note, Rom 1:16 (See Scofield "Rom 1:16")
save See note, Rom 1:16 (See Scofield "Rom 1:16")
sins See note, Rom 3:23 (See Scofield "Rom 3:23")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv19, 20, 21, 22, 24 At this critical juncture, Joseph proved himself all that…
At this critical juncture, Joseph proved himself all that a true Christian should be:
v. 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.
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Unable to believe her innocent, which in the face of the evidence must have been beyond the average man’s strength, he nevertheless found a way out of the difficult dilemma. As the betrothed husband he had the husband’s rights and responsibilities. And he was a just man, righteous, a respecter of the Law, which was especially strict and uncompromising on the subject of infidelity in the woman, Deu 22:22-24. Yet he did not wish to expose Mary publicly and thus heap ignominy and shame upon her, for she was the woman to whom he had given the love of a husband. His humaneness and benevolence, his affection, were put to a severe test. But the result of his weighing the matter was that he did not choose strict measures, resolving rather upon a quiet cancellation of the bond of betrothal, without assigning a cause, in order that her life might be saved. Justice was tempered by mercy.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 24 As he thought
As he thought
"As Joseph thought"
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appeared to him in a dream
"came to him while Joseph was dreaming"
son of David
Here "son" means "descendant."
the one who is conceived in her is conceived by the Holy Spirit
This can be stated in active form. AT: "the Holy Spirit caused Mary to become pregnant with this child" (See: Active or Passive)
She will give birth to a son
Because God sent the angel, the angel knew the baby was a boy.
you will call his name
"you must name him" or "you must give him the name." This is a command.
for he will save
Translator may add a footnote that says "The name 'Jesus' means 'the Lord saves.'"
his people
This refers to the Jews.
translationWords
angel
lord
dream
son
David
Jesus
save
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19–22 1:19 As a righteous man—that is, as one who…
1:19 As a righteous man—that is, as one who obeyed the law (see Luke 1:6)—Joseph could not take Mary as his wife since she was a suspected adulteress. He could exonerate himself by publicly exposing Mary to trial and having her put to death (Deut 22:23-27; cp. Num 5:11-31), or pay a fine and break the engagement (see also Mishnah Sotah 1:1-5). Joseph mercifully decided to do the latter quietly.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.