서론
無標題
英文原文
This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is, I. His pedigree from Abraham in forty-two generations, three fourteens, Mt 1:1-17. II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin, Mt 1:18-25. Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.
1-17
The Genealogy of Christ
基督的家譜
¹ 亞伯拉罕的後裔，大衛的子孫，耶穌基督的家譜：
² 亞伯拉罕生以撒；以撒生雅各；雅各生猶大和他的弟兄；
³ 猶大從她瑪氏生法勒斯和謝拉；法勒斯生希斯崙；希斯崙生亞蘭；
⁴ 亞蘭生亞米拿達；亞米拿達生拿順；拿順生撒門；
⁵ 撒門從喇合氏生波阿斯；波阿斯從路得氏生俄備得；俄備得生耶西；
⁶ 耶西生大衛王。大衛從烏利亞的妻子生所羅門；
⁷ 所羅門生羅波安；羅波安生亞比雅；亞比雅生亞撒；
⁸ 亞撒生約沙法；約沙法生約蘭；約蘭生烏西雅；
⁹ 烏西雅生約坦；約坦生亞哈斯；亞哈斯生希西家；
¹⁰ 希西家生瑪拿西；瑪拿西生亞們；亞們生約西亞；
¹¹ 百姓被遷到巴比倫的時候，約西亞生耶哥尼雅和他的弟兄；
¹² 遷到巴比倫之後，耶哥尼雅生撒拉鐵；撒拉鐵生所羅巴伯；
¹³ 所羅巴伯生亞比玉；亞比玉生以利亞敬；以利亞敬生亞所；
¹⁴ 亞所生撒督；撒督生亞金；亞金生以律；
¹⁵ 以律生以利亞撒；以利亞撒生馬但；馬但生雅各；
¹⁶ 雅各生約瑟，就是馬利亞的丈夫。那稱為基督的耶穌是從馬利亞生的。
¹⁷ 這樣，從亞伯拉罕到大衛共有十四代；從大衛到遷至巴比倫的時候也有十四代；從遷至巴比倫的時候到基督又有十四代。
關於我們救主的家譜，當注意，
I. 它的標題。這是耶穌基督家譜的書（希伯來文sepher，意為書，有時也作記錄之意），就是按肉體說他祖先的記錄；或者說，這是他降生的敘述。這是Biblos Geneseos——創世記之書。舊約以世界家譜的書開始，這是它的榮耀；但新約的榮耀更大，因它以創造世界的那位之家譜的書開始。作為神，他的根源從亙古、從太初就有（Mic 5:2），無人能述說那個世代；但作為人，他是*在時候滿足時被差遣，為女子所生，*這裏所宣告的就是那個世代。
II. 它的主要用意。這不是無盡的或無謂的家譜；也不是虛榮的家譜，如偉人們的家譜通常那樣。Stemmata, quid faciunt?——古老的譜系有何用處？它像是作為證據提出的譜系，用以證明所有權，確立主張；其目的是證明我們的主耶穌是大衛的子孫，又是亞伯拉罕的子孫，因此屬於那個彌賽亞將要從中興起的國家和家族。亞伯拉罕和大衛在他們的時代是關乎彌賽亞之應許的主要託管人。祝福的應許是賜給亞伯拉罕和他的後裔的，統治權是賜給大衛和他的後裔的；凡要在基督裏有分、作亞伯拉罕的子孫——在他裏地上萬族都要得福——的人，必須對他作大衛的子孫——地上萬族都要被他統治——忠誠順服。神應許亞伯拉罕基督要從他的後裔而出（Ge 12:3,22:18），應許大衛基督要從他的後裔而出（2Sa 7:12, Ps 89:3,132:11）；所以除非能證明耶穌是大衛的子孫，又是亞伯拉罕的子孫，我們就不能承認他是彌賽亞。如今這事從宗譜署的真實記錄中得著證明。猶太人非常精確地保存他們的譜系，這其中也有護理，為要澄清彌賽亞源自列祖的世系；自從他來到以後，那國家如此分散混亂，以至於世上是否還有人能合法地證明自己是亞伯拉罕的子孫都成問題；然而，肯定無人能證明自己是亞倫的子孫或大衛的子孫，所以祭司和君王的職分要麼永遠喪失，要麼存放在我們主耶穌手中。基督在此先被稱為大衛的子孫，因為猶太人常用這稱呼談論和期望他。承認他是基督的人，稱他為大衛的子孫，Mt 15:22,20:31,21:15。所以福音書作者著手證明，他不僅是大衛的子孫，更是政權必擔在他肩頭上的那位大衛的子孫；不僅是亞伯拉罕的子孫，更是要作多國之父的那位亞伯拉罕的子孫。
稱基督為大衛的子孫和亞伯拉罕的子孫，表明神對祂的應許是信實的，必兌現祂所說的每一句話；而且這信實，1. 雖然應驗長久遲延。當神應許亞伯拉罕一個將成為世界大祝福的子孫時，他或許期望那是他直接的兒子；但結果是一位相隔四十二代、約二千年之後的後裔：神能如此長久地預告將要發生的事，有時也如此長久地應驗所應許的。當注意，所應許之恩的遲延，雖然試驗我們的忍耐，卻不削弱神的應許。2. 雖然已開始令人絕望。這位要成為他父家榮耀的大衛的子孫和*亞伯拉罕的子孫，生於亞伯拉罕的後裔成為被藐視的百姓、剛剛臣服於羅馬軛之時，生於大衛家埋藏於幽暗之中時；因為基督要成為從乾旱之地出來的根。*當注意，神應驗祂應許的時間，是當它在最大的不可能性之下之時。
III. 它的具體世系，從亞伯拉罕向下按直系記載，照著歷代志上卷開頭所記的族譜（就其範圍而言），在此我們也看到其用處。
在家譜中我們可以觀察到一些細節。
1. 在基督有弟兄的祖先中，他通常出自年幼的弟兄；亞伯拉罕本人就是如此，雅各、猶大、大衛、拿單、利撒也是如此；為要表明基督的卓越不像屬世的君王那樣來自祖先的長子名分，而是出於神的旨意，神照著祂護理的法則，高舉了卑微的人，把更豐盛的榮耀加在那缺乏的肢體上。
2. 在雅各的兒子中，除了那從中出了細羅的猶大之外，還特別提及*他的弟兄：猶大和他的弟兄。沒有提及亞伯拉罕的兒子以實瑪利，或以撒的兒子以掃，因為他們被關在教會之外；而雅各所有的兒女都被接納，雖不是基督的祖先，卻是教會的族長（Ac 7:8），所以在族譜中被提及，為要鼓勵那分散的十二個支派，*暗示他們在基督裏有分，與他站在關係中，正如猶大一样。
3. 猶大的雙生子法勒斯和謝拉也被一同提名，雖然只有法勒斯是基督的祖先，原因與提及猶大的弟兄相同；也有人認為因為法勒斯和謝拉的出生含有某種寓意。謝拉先伸出手，如同長子，但收回之後，法勒斯得了長子名分。猶太教會如同謝拉，先伸手奪取長子名分，卻因不信而收回手，外邦教會如同法勒斯衝破而出，奪走了長子名分；這樣*以色列人有幾分是硬心的，等到外邦人的數目添滿了，*然後謝拉要出生——*於是以色列全家都要得救，*Ro 11:25,26。
4. 這家譜中記了四個女人，也只有四個；其中兩個原本是以色列共同體的陌生人，迦南人喇合，而且還是妓女，以及摩押人路得；因為在耶穌基督裏並不分希臘人、猶太人；**作客旅的在基督裏都受歡迎，得著聖徒的公民權。另外兩個是淫婦，他瑪和拔示巴；這是加在我們主耶穌身上的進一步降卑記號，他不僅從這樣的人而出，而且他從他們而出在他的家譜中被特別提及，毫無遮掩。他取了罪身的形狀（Ro 8:3），並在悔改之後接納大罪人進入與他最親近的關係。當注意，我們不當以祖先的醜聞責備人；這是他們無能為力的事，而且是最好的人、連我們的主自己也受過的遭遇。大衛從烏利亞的妻子生所羅門被提及（惠特比博士說），是要表明大衛的罪既已悔改，非但沒有妨礙對他的應許，神反而樂意藉著這位女子來應驗它。
5. 雖然此處記了多位王，卻只有大衛被明確稱為王（Mt 1:6）：*大衛王；因為與他立了王權之約，關乎彌賽亞國度的應許是賜給他的，所以他被說成繼承他祖大衛的寶座，*Lu 1:32。
6. 在猶大列王的譜系中，約蘭與烏西雅之間（Mt 1:8）被略去了三個，就是亞哈謝、約阿施、亞瑪謝；所以說約蘭生烏西雅時，是按希伯來語的用法，意指烏西雅是他的直系後裔，正如對希西家說*他必生的眾子必被擄到巴比倫，其實他們與他相隔好幾代。略去這三個不是出於錯誤或遺忘，而可能是福音書作者所查考的族譜表中本就略去了，而那表仍被視為權威。有人如此解釋：馬太為便於記憶，有意把基督祖先的數目減為三個十四代，所以在這一段必須略去三個，而沒有比那受咒詛的亞他利雅所直接生的更適合略去的——亞他利雅把亞哈的偶像崇拜引進大衛家，為此這家族被蓋上烙印，這罪孽被追討直到三四代。*這三個中有兩個是背道者；神通常在今世對這樣的人標上祂不悅的記號：這三個都帶著血把頭顱送進了墳墓。
7. 有人注意到，這些王的傳承中善惡混雜；例如（Mt 1:7,8），惡王羅波安生惡王亞比雅；惡王亞比雅生好王亞撒；好王亞撒生好王約沙法；好王約沙法生惡王*約蘭。*恩典不沿血脈遺傳，作王的罪也不然。神的恩典是祂自己的，祂隨己意賜下或保留。
8. 巴比倫之囚被提及為這條線上的重要時期，Mt 1:11,12。綜觀一切，猶太人在那被擄中沒有像別國那樣消亡，實為奇事；但這暗示了那百姓的源流之所以在那死海中保持純淨的原因，因為按肉體說，基督是*從他們出來的。*不要毀壞，因為福在其中，就是那萬福之福基督自己，Isa 65:8,9。正是為著他，他們才得歸回，聖所的荒涼才為主的緣故蒙悅納，Da 9:17。
9. 約西亞被說成生耶哥尼雅和他的弟兄（Mt 1:11）；此處的耶哥尼雅指的是約雅敬，他是約西亞的長子；但說（Mt 1:12）耶哥尼雅生撒拉鐵時，那耶哥尼雅是被擄到巴比倫的約雅敬之子，在那裏生了撒拉鐵（如惠特比博士所示），而說耶哥尼雅被寫為無子（Jer 22:30）時，是如此解釋的：他後裔中必無一人得亨通。**撒拉鐵被說成生所羅巴伯，然而撒拉鐵生毘大雅，毘大雅生所羅巴伯（1Ch 3:19）：但如前所述，孫子常被稱為兒子；毘大雅可能在他父親生前就死了，所以他的兒子所羅巴伯被稱為撒拉鐵的兒子。
10. 這條線沒有追溯到馬利亞——我們主的母親，而是追溯到約瑟——馬利亞的丈夫（Mt 1:16）；因為猶太人總是按男丁計算他們的族譜：然而馬利亞與約瑟同屬一個支派和家族，所以無論從他母親還是從他名義上的父親，他都是大衛家的人；然而他在那尊嚴中的權益卻是從約瑟追溯的，而按肉體說他與約瑟其實毫無關係，為要表明彌賽亞的國度不是建立在從大衛自然傳承的血脈上。
11. 一切線索所匯聚的中心是那稱為基督的耶穌，Mt 1:16。這就是那位被如此懇切渴慕、如此急切期盼的他，列祖渴望兒女時所注目的就是他，好使他們有分進入這神聖世系的榮耀。感謝神，我們如今不像他們當時那樣在黑暗昏昧的期盼中，而是清楚看見那些先知和君王從前如同對著鏡子觀看、模糊不清的事。我們若不是自己的過失，可以得著比他們所渴慕的更大的尊榮：因為凡遵行神旨意的人，與基督的關係比按肉體與他親近的人更為尊榮，Mt 12:50。耶穌被稱為基督，即受膏者，與希伯來文名字彌賽亞相同。他被稱為受膏君（Da 9:25），又常被稱為神的受膏者（Ps 2:2）。他正是在這身分下被期望：你是基督——那受膏者嗎？大衛作王受膏（1Sa 16:13）；亞倫作祭司受膏（Le 8:12），以利沙作先知受膏（1Ki 19:16），以賽亞作先知受膏（Isa 61:1）。基督既被任命並裝備承擔這一切職分，就被稱為受膏者——以喜樂油膏你，勝過膏你的同伴；從他這如傾倒之香膏的名，他一切跟隨者被稱為基督徒，因為他們也受了膏。
最後。這一切家譜的總結見於Mt 1:17，那裏以三個十四代作總括，以重要的時期為標誌。第一個十四代，大衛的家族興起，如清晨破曉；第二個，在正午的光輝中繁盛；第三個，衰微而越來越小，縮減為一個貧窮木匠的家庭，然後基督從其中發光，他以色列民的榮耀。
英文原文
The Genealogy of Christ
¹ The book of the generation of Jesus Christ, the son of David, the son of Abraham.
² Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
³ And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
⁴ And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
⁵ And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
⁶ And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
⁷ And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
⁸ And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
⁹ And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
¹⁰ And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
¹¹ And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
¹² And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
¹³ And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
¹⁴ And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
¹⁵ And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
¹⁶ And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
¹⁷ So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Concerning this genealogy of our Saviour, observe,
I. The title of it. It is the book (or the account, as the Hebrew word sepher, a book, sometimes signifies) of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is Biblos Geneseos—a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament herein excelleth, that it begins with the book of the generation of him that made the world. As God, his outgoings were of old, from everlasting (Mic 5:2), and none can declare that generation; but, as man, he was sent forth in the fulness of time, born of a woman, and it is that generation which is here declared.
II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are. Stemmata, quid faciunt?—Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is the son of David, and the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah. The promise of the blessing was made to Abraham and his seed, of the dominion to David and his seed; and they who would have an interest in Christ, as the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as the son of David, by whom all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him (Ge 12:3,22:18), and to David that he should descend from him (2Sa 7:12, Ps 89:3,132:11); and therefore, unless it can be proved that Jesus is a son of David, and a son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be the Christ, called him the son of David, Mt 15:22,20:31,21:15. Thus, therefore, the evangelist undertakes to make out, that he is not only a son of David, but that son of David on whose shoulders the government was to be; not only a son of Abraham, but that son of Abraham who was to be the father of many nations.
In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities.
III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of.
Some particulars we may observe in the genealogy.
1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked.
2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church (Ac 7:8), and therefore are mentioned in the genealogy, for the encouragement of the twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah.
3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born—all Israel shall be saved, Ro 11:25,26.
4. There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that his decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh (Ro 8:3), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself. David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
5. Though divers kings are here named, yet none is expressly called a king but David (Mt 1:6), David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit the throne of his father David, Lu 1:32.
6. In the pedigree of the kings of Judah, between Joram and Ozias (Mt 1:8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it:—It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood.
7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance (Mt 1:7,8), wicked Roboam begat wicked Abia; wicked Abia begat good Asa; good Asa begat good Josaphat; good Josaphat begat wicked Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases.
8. The captivity of Babylon is mentioned as a remarkable period in this line, Mt 1:11,12. All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as concerning the flesh, Christ was to come. Destroy it not, for a blessing is in it, even that blessing of blessings, Christ himself, Isa 65:8,9. It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour for the Lord's sake, Da 9:17.
9. Josias is said to beget Jechonias and his brethren (Mt 1:11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (Mt 1:12) that Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written childless (Jer 22:30), it is explained thus: No man of his seed shall prosper. Salathiel is here said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1Ch 3:19): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the son of Salathiel.
10. The line is brought down, not to Mary the mother of our Lord, but to Joseph the husband of Mary (Mt 1:16); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David.
11. The centre in whom all these lines meet is Jesus, who is called Christ, Mt 1:16. This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, Mt 12:50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince (Da 9:25), and often God's Anointed (Ps 2:2). Under this character he was expected: Art thou the Christ—the anointed one? David, the king, was anointed (1Sa 16:13); so was Aaron, the priest (Le 8:12), and Elisha, the prophet (1Ki 19:16), and Isaiah, the prophet (Isa 61:1). Christ, being appointed to, and qualified for, all these offices, is therefore called the Anointed—anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called Christians, for they also have received the anointing.
Lastly. The general summary of all this genealogy we have, Mt 1:17, where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ shines forth out of it, the glory of his people Israel.
18-25
The Birth of Christ
基督的降生
¹⁸ 耶穌基督降生的事記在下面：他母親馬利亞已經許配了約瑟，還沒有迎娶，馬利亞就從聖靈懷了孕。
¹⁹ 她丈夫約瑟是個義人，不願意明明地羞辱她，想要暗暗地把她休了。
²⁰ 正思念這事的時候，有主的使者向他夢中顯現，說：大衛的子孫約瑟，不要怕！只管娶過你的妻子馬利亞來，因她所懷的孕是從聖靈來的。
²¹ 她將要生一個兒子，你要給他起名叫耶穌，因他要將自己的百姓從罪惡裏救出來。
²² 這一切的事成就是要應驗主藉先知所說的話，說：
²³ 必有童女懷孕生子；人要稱他的名為以馬內利。（以馬內利翻出來就是「神與我們同在」。）
²⁴ 約瑟醒了，起來，就遵著主使者的吩咐把妻子娶過來；
²⁵ 只是沒有和她同房，等她生了兒子，就給他起名叫耶穌。
基督道成肉身的奧祕當被敬拜，而非窺探。我們若不曉得聖靈如何形成尋常的人，也不曉得骨頭在孕婦的胎中如何長成（Ec 11:5），就更不曉得那蒙福的耶穌如何在蒙福的童女腹中被形成。當大衛驚嘆自己如何在暗中受造、被精心編織（Ps 139:13-16），他或許是在預言基督道成肉身的靈裏說話。我們在此看到一些關於基督降生的情形，是路加福音中沒有的，雖然路加的記載更為詳盡。我們在此有，
I\. 馬利亞與約瑟的許配。我們主的母親馬利亞已經許配了約瑟，尚未正式成婚，只是定了親；即以關乎未來的話語鄭重宣告結婚的意向，並在神許可之下作出應許。我們讀到有人許配了妻尚未迎娶，De 20:7。基督由童女所生，卻是已許配的童女，1\. 為尊重婚姻的狀態，推薦它在人人都當尊重，以對抗那禁止嫁娶、將完全置於獨身狀態的鬼魔道理。誰比馬利亞在她的許配中更蒙恩呢？2\. 為保全蒙福童女的名聲，否則就會受損。她的懷孕理當受婚姻的保護，如此在世人眼中得著辯白。一位古教父說：寧可讓人問：這不是木匠的兒子嗎？也不要讓人問：這不是淫婦的兒子嗎？3\. 使蒙福的童女有一位作她青年時的引導、孤寂和旅途中的同伴、憂患中的夥伴、合適的幫助者。有人認為約瑟當時是鰥夫，那些被稱為基督的弟兄的人（Mt 13:55），是約瑟前妻所生的兒女。這是許多古教父的推測。約瑟是個義人，她是個賢德的女子。那些是信的人不當與不信的同負一軛：但宗教的人當選擇與宗教的人結婚，正如他們期望在這關係中得安慰、在其中得神賜福一樣。我們也可從這榜樣學到，進入婚姻當慎重，不可草率——以訂婚為婚禮的前奏。與其事後找時間後悔，不如事前抽時間考慮。
II\. 她懷了應許的後裔；還沒有迎娶，她就從聖靈懷了孕。婚姻在訂婚之後拖延了那麼久，以至她在成婚之日前就顯出有了身孕，雖然她在懷孕之前已經許配。很可能是在她從表親以利沙伯那裏回來——她在那裏住了三個月（Lu 1:56）——之後，約瑟發覺她有了身孕，而她自己也不否認。當注意，基督在他們裏面成形的人必將顯出來：這必被看為是神所承認的工作。我們不難想像，這事理當使蒙福童女陷入何等為難。她自己知道這懷孕的神聖來源；但她怎能證明呢？她將被當作淫婦對待。當注意，在極大極高的提升之後，為免我們因此驕傲，我們必料到有甚麼事要使我們謙卑——某些羞辱，如同肉中的刺，不，如同骨中的劍。從未有夏娃的女兒像童女馬利亞那樣受尊榮，卻面臨被控以最惡之罪的危險；然而我們沒有看到她為此折磨自己；而是因良心無虧，保持心境平靜安寧，將自己的事交託那按公義審判人的主。當注意，那些謹慎保守良心無虧的人，可以坦然將自己好名聲的保守交託給神，並有理由盼望他不僅要顯明他們的正直，更要顯明他們的尊榮，如同正午的日頭。
III\. 約瑟的為難，以及他在這情形中當怎樣行的謹慎。我們不難想像，發現他所如此看重和珍視的人竟落在如此可憎之罪的嫌疑下，對他是何等大的煩惱和失望。*這是馬利亞嗎？*他開始想：「我們對那些以為最好的人竟可能如此受騙！我們對所期望最深的事竟可能如此失望！」他不願相信他所信為如此好女子的人會做如此壞事；但這事既壞到不可饒恕，也明顯到不可否認。這在他心中引起了何等的爭戰——一方面是如同人的烈怒、殘忍如墳墓的嫉妒，另一方面是他對馬利亞的感情！
當注意，1\. 他極力要避免的極端。他不願意明明地羞辱她。他本可以如此行；因為按律法，已許配的童女若行了淫亂，要被石頭打死，De 22:23,24。但他不願意利用律法對付她；她若有罪，還無人知道，也不可從他這裏被人知道。約瑟所表現的心態與猶大何等不同——猶大在類似情形中草率地下了那嚴厲的判決：拉她出來，把她燒了！Ge 38:24。像約瑟在此所行的那樣凡事思量，是何等好！若我們的責備和判斷中多些思量，其中就會多些憐憫和節制。把她帶來受罰在此被稱為明明地羞辱她；這表明刑罰所要達到的目的——向他人發出警戒：以做鑑戒——叫周圍的人都聽見而懼怕。責打褻慢人，蒙昧的人就長見識。
性情嚴苛的人會責備約瑟的寬大；但這裏說為他的稱讚；因為他是個義人，所以他不願意暴露她。他是個虔誠的好人；所以傾向於像神那樣憐憫，並饒恕人，如同蒙了饒恕的人。在已許配的少女的情形中，她若在田野被玷污，律法仁慈地假定她呼救了（De 22:26），她不可受罰。約瑟要對這事作某種仁慈的解釋；在這一點上他是個義人，顧惜一個從未做過任何有損名聲之事的人的好名聲。當注意，在許多情形中，我們當對那些落在犯罪嫌疑下的人溫和，對他們存最好的盼望，並對初看為壞的事作最好的解釋，盼望它可能證明更好。法律的嚴苛有時（正是）極大的不義。我們稱那節制法律嚴苛的良心法庭為衡平法院。那些被發現有過犯的人，也許是偶然被過犯所勝，所以當以溫柔的心把他們挽回；即使公正的責備也當節制。
2\. 他為避免這極端而找到的權宜之計。他想要暗暗地把她休了，就是在兩個見證人面前給她一紙休書，如此在他們之間把事情平息。作為一個義人——即律法的嚴格遵守者——他不肯繼續娶她，而決心把她休了；然而顧惜她，決定盡可能私下地做。當注意，對犯罪者必要的責備當在不引人注目的情況下處理。智慧的言語在安靜中被聽見。基督自己也不爭競，不喧嚷。基督徒的愛和基督徒的謹慎會遮掩許多的罪——而且是大的罪——只要不與他們有交通就可如此行。
IV\. 約瑟藉著從天上來的明確信息從這為難中得解脫，Mt 1:20,21。正思念這些事的時候——不知當怎樣決定——神恩慈地指引他當怎樣行，使他安心。當注意，那些要從神得指引的人，必須自己思念這些事，與自己商量。是那些會思想的人，而非不思想的人，神要引導。當他困惑時，當他已在自己的思想中把事情推到盡頭時，神就來勸導他。當注意，神以教導臨到他百姓的時候，是他們束手無策、停滯不前的時候。神的安慰在繁多的困惑意念中最使靈魂喜樂。這信息由主的使者傳給約瑟，可能就是那向馬利亞報告懷孕消息的使者——加百列天使。如今與天上的交通——藉著使者，列祖曾因此受尊榮，但已久被廢棄——開始恢復；因為當長子被帶到世上時，天使被吩咐跟隨他的行動。神如今可以怎樣以看不見的方式使用天使的服事，使他的百姓從困境中得解脫，我們不能說；但我們確知，他們都是為他們效力的服役的靈。這使者在他睡著時在夢中向約瑟顯現，如同神有時對列祖說話。當我們最安靜平穩時，我們處於領受神旨意通知的最佳狀態。聖靈在平靜的水面上運行。這夢無疑帶著自己的證據，表明它是出於神的，而非虛妄幻想的產物。如今，
1\. 約瑟在此被指引繼續他預定的婚事。使者稱他：大衛的子孫約瑟；他提醒他與大衛的關係，好預備他領受這關於他與彌賽亞關係的驚人信息——誰都知道彌賽亞必是大衛的後裔。有時大尊榮臨到那些產業微小的人，他們不願接受，情願放棄；所以必須提醒這貧窮的木匠記念他的高貴出身：「當看重你自己。約瑟，你就是那位大衛的子孫，彌賽亞的譜系要從你而延續。」我們也可如此對每位真信徒說：「不要怕，亞伯拉罕的子孫，神的兒女；不要忘記你出生的尊嚴，你重生的尊嚴。」不要怕，只管娶過你的妻子馬利亞來。約瑟既疑心她因淫亂而懷孕，就怕娶她，恐怕給自己招來罪咎或羞辱。不，神說，不要怕；事情不是那樣。也許馬利亞已告訴他她是從聖靈懷孕的，他也許聽見以利沙伯對她所說的話（Lu 1:43）——稱她為我主的母親；若如此，他怕娶一位如此高過他的人是僭妄。但無論他的恐懼從何而來，都被這句話平息了：*不要怕，只管娶過你的妻子馬利亞來。*當注意，從恐懼中得釋放，疑惑得解答，好使我們滿意地繼續我們的事，這是極大的憐憫。
2\. 他在此被告知他的未婚妻如今所懷的那聖者。她所懷的孕是出於神的。他娶她不但不會有分於不潔，反而會因此有分於他所能有的最高尊嚴。他被告知兩件事，
（1）她是靠聖靈的能力懷孕的；不是靠自然的能力。產生世界的聖靈如今產生了世界的救主，並為他預備了身體，正如所應許他的——當他說：看哪，我來了，Heb 10:5。因此他被稱為為女子所生（Ga 4:4），卻又是那位從天而來的主——第二亞當，1Co 15:47。他是神的兒子，卻如此有分於他母親的實質，以至被稱為她腹中的果子，Lu 1:42。他的成孕理當與尋常的生育不同，好使他雖有分於人性，卻能逃避其中的敗壞和污染，不被在罪孽中孕育和成形。歷史告訴我們有些人虛妄地自稱因神力而懷孕，如亞歷山大的母親；但除了我們主的母親之外，從未有人真正如此。他在這事上如同在別的事上，名為奇妙。我們沒有讀到童女馬利亞自己宣揚所蒙的尊榮；而是把它藏在心裏，所以神差使者來證實。那些不求自己榮耀的人，將得著從神而來的尊榮；那是為謙卑人保留的。
（2）她要生世界的救主（Mt 1:21）。她將要生一個兒子；他將是怎樣的人，可從以下得知，
[1] 從當賜給她兒子的名字：你要給他起名叫耶穌——拯救者。耶穌與約書亞是同一個名字，只改了字尾以符合希臘文。約書亞被稱為耶穌（Ac 7:45, Heb 4:8），是根據七十士譯本。舊約中有兩個這名字的人，都是基督傑出的預表——一個是以色列人初入迦南時的元帥約書亞，另一個是被擄歸回後的大祭司約書亞，Zec 6:11,12。基督是我們的約書亞；既是我們救恩的元帥，又是我們所宣認的大祭司，且在兩方面都是我們的救主——一位取代摩西的約書亞，為我們成就了律法因肉體軟弱所不能行的。約書亞原名何西阿，但摩西加上耶和華名字的首音節，使它成為耶和書亞（Nu 13:16），以暗示那要擔當這名的彌賽亞應當就是耶和華；所以他能拯救到底，除他以外，別無拯救。
[2] 從那名字的理由：因他要將自己的百姓從罪惡裏救出來；不僅是猶太民族（他到自己的人那裏去，他們倒不接待他），而是所有蒙父揀選賜給他的人，以及一切因自己的選擇而歸順他的人。他是一位保護子民的君王，如同古時以色列的士師，為他們施行拯救。當注意，基督所拯救的人，他拯救他們脫離罪惡；藉他死的功勞脫離罪的刑罰，藉他恩典的聖靈脫離罪的轄制。拯救他們脫離罪，就是拯救他們脫離忿怒和咒詛，脫離今生和來世的一切苦難。基督來是要拯救他的百姓，不是在他們的罪中，而是從他們的罪中拯救出來；為他們買贖的，不是犯罪的自由，而是脫離罪惡的自由——贖我們脫離一切罪惡（Tit 2:14）；如此贖我們從人間買來（Re 14:4）歸他自己——他是遠離罪人的。所以那些離棄罪惡、把自己交給基督作他百姓的人，就有分於這位救主和他所成就的大救恩，Ro 11:26。
V\. 這一切應驗了聖經。這位福音書作者寫於猶太人中間，比任何其他福音書作者更常注意這一點。在這裏舊約的預言在我們主耶穌身上應驗了，藉此顯明他就是那當來者，我們不必再等候別的；因為他正是眾先知為他作見證的那一位。如今在基督降生中所應驗的聖經，是神給亞哈斯王的應許兆頭（Isa 7:14），必有童女懷孕生子；先知在那裏鼓勵神的百姓盼望從西拿基立入侵中得拯救，引導他們前瞻彌賽亞——他將出自猶太百姓和大衛家；由此容易推論：雖然那百姓和那家受苦，但只要神為他們預留了如此尊榮、如此祝福，兩者都不可能被放棄歸於毀滅。神為舊約教會所行的拯救是基督大救恩的預表和影像；神若要行更大的事，就必不忽略行較小的事。
這裏所引用的預言以一個看哪恰當地引出，這既要求注意，也要求驚嘆；因為我們在此有敬虔的奧祕——這是無可爭辯地偉大的：神在肉身顯現。
1\. 所賜的兆頭是彌賽亞要由童女所生。必有童女懷孕，並藉她在肉身顯現。Almah一詞在最嚴格的意義上指童女，正如馬利亞自己所聲稱的（Lu 1:34），我沒有出嫁；若非如此，那就不會是所擬定的如此奇妙的兆頭。從起初就暗示彌賽亞要由童女所生，因為曾說他要成為女人的後裔；如此成為女人的後裔，以至不是任何男人的後裔。基督由童女所生，不僅因為他的降生要超乎自然、完全非同尋常，更因為它要無瑕無疵、純淨，沒有任何罪的污點。基督不是由皇后或女王所生——因他不是以外在的排場和華美顯現——而是由童女所生，為要教導我們屬靈的純潔，向一切感官的快樂死，如此保守自己不沾染世俗和肉體，好使我們被獻為貞潔的童女歸給基督。
2\. 這兆頭所證明的真理是：他是神的兒子，是神與人之間的中保；因為人要稱他的名為以馬內利；就是說，他要成為以馬內利；當說人要稱他的名為時，意思是：他要成為——耶和華我們的義。以馬內利意為神與我們同在；一個奧祕的名字，卻極其寶貴；神降世為人住在我們中間，如此神可與我們和好、與我們相和、接納我們與他立約和相交。猶太人曾有神與他們同在——在影像和預表中，住在二基路伯之間；但從未如此真實——當道成了肉身——那才是蒙福的舍吉拿。如此在神與人之間建立和平和交通，邁出了何等喜樂的一步——兩種本性如此在 中保的位格中被帶到一起！藉此他成為無可指摘的中保、仲裁者，適合將手按在雙方身上，因他有分於雙方的本性。看哪，在此有從未有過的最深的奧祕和最豐富的憐憫。藉自然之光，我們看見神為在我們以上的神；藉律法之光，我們看見他為與我們為敵的神；但藉福音之光，我們看見他為以馬內利——神與我們同在，在我們自己的本性中，而且（更是）站在我們的利益中。救贖主在此顯明了他的愛。基督的以馬內利之名可與賜給福音教會的名字相比（Eze 48:35）：耶和華沙瑪——耶和華的所在；萬軍之耶和華與我們同在。
說預言他要被稱為以馬內利的預言，在他被稱為耶穌之時，就其設計和用意而言已經應驗了，這也並非不恰當；因為他若不是以馬內利——神與我們同在，就不能成為耶穌——拯救者；他所成就的救恩正是在於使神與人合一；這就是他的目的——使神與我們同在，那是我們的大幸福，並使我們與神同在，那是我們的大本分。
VI\. 約翰對神誡命的順服（Mt 1:24）。約瑟醒了，起來——被夢在他身上的印象所喚醒——就遵著主使者的吩咐行了，雖然這與他先前的意見和打算相反；把妻子娶過來；他做得迅速，毫不遲延，且甘心，毫不爭辯；他沒有違背那屬天的異象。如此非常的指引如今不可期望；但神在疑惑的情形中仍有方法使他的心意顯明——藉著護理的暗示、良心的爭辯、忠信朋友的忠告；藉著這些，應用書面之道的一般規則，所以在我們一生的一切步驟中——尤其是其中的大轉折，如約瑟的這個——我們當從神受指引，並將發現照他所吩咐的去行是安全而舒暢的。
VII\. 神應許的成就（Mt 1:25）。她生了頭胎的兒子。其情形更詳盡地記於Lu 2:1等。當注意，那從聖靈懷的絕不會流產，必在時候滿足時被生出來。那出於血氣的意思和人的意思的，常會落空；但基督若在靈魂中成形，神自己所開始的善工他必成全；那在恩典中成孕的，毫無疑問要在榮耀中生出來。
這裏進一步注意，1\. 約瑟雖與他的未婚妻馬利亞舉行了婚禮，卻在她懷這聖者期間與她保持距離；等她生了兒子才與她同房。關於我們主永遠的童貫性有許多話說：耶柔米因赫爾維丟否認這一點而大怒。但肯定的是，這不能從聖經證明。惠特比博士傾向認為，當說約瑟沒有和她同房，等她生了頭胎的兒子時，暗示此後那理由既已不存在，他就照律法與她同住，Ex 21:10。2\. 基督是頭胎的；所以如此稱呼，即使他母親此後沒有其他兒女，也照聖經的用語如此。基督被稱為她的頭胎並非沒有奧祕，因為他是一切受造之物的首生，即萬有的繼承者；他也是在許多弟兄中作長子，好使他在凡事上居首位。3\. 約瑟給他起名叫耶穌，照所吩咐他的。神既設立他為救主——這在賜他耶穌之名上已暗示——我們就當接受他作我們的救主，並在與那設立相配合中，稱他為耶穌——我們的救主。
英文原文
The Birth of Christ
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 (Ec 11:5), 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 139:13-16), 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, De 20:7. 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 (Mt 13:55), 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 (Lu 1:56), 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, De 22:23,24. 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! Ge 38:24. 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 (De 22:26), 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, Mt 1:20,21. 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 (Lu 1:43), 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 10:5. Hence he is said to be made of a woman (Ga 4:4), and yet to be that second Adam that is the Lord from heaven, 1Co 15:47. 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, Lu 1:42. 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 (Mt 1:21). 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 (Ac 7:45, Heb 4:8), 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, Zec 6:11,12. 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 (Nu 13:16), 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 2:14); and so to redeem them from among men (Re 14:4) 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, Ro 11:26.
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 7:14), 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 (Lu 1:34), 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 (Eze 48:35). 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 (Mt 1:24). 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 (Mt 1:25). She brought forth her first-born son. The circumstances of it are more largely related, Lu 2:1, etc. 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, Ex 21:10. 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.
這位福音書作者一開始就記述基督的家世與誕生——他由之而出的祖先，以及他降世的方式——為要表明他確實就是所應許的彌賽亞；因為早已預言他要作大衛的子孫，並要由童女而生；而他正是如此，此處便明明地表明了。因為在此：一、他的家譜從亞伯拉罕算起，共四十二代，三個十四代，太 1:1-17。二、關乎他誕生之境況的記述，其程度足以表明他是由童女而生，太 1:18-25。我們蒙福之救主的一生，就是這樣有條理地寫下來的，正如人的一生理當如此被記錄，為要更清楚地把他們的榜樣擺在我們面前。