Exegetical and Hermeneutical Commentary of Matthew 1:20
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.
He thought on these things – He did not act hastily. He did not take the course which the law would have permitted him to do, if he had been hasty, violent, or unjust. It was a case deeply affecting his happiness, his character, and the reputation and character of his chosen companion. God will guide the thoughtful and the anxious. And when we have looked patiently at a perplexed subject, and know not what to do, then God, as in the case of Joseph, will interpose to lead us and direct our way. Psa 25:9.
The angel of the Lord – The word angel literally means a messenger. It is applied chiefly in the Scriptures to those invisible holy beings who have not fallen into sin: who live in heaven (1Ti 5:21; compare Jud 1:6); and who are sent forth to minister to those who shall be heirs of salvation. See the Heb 1:13-14 notes, and Dan 9:21 note. The word is sometimes applied to men, as messengers Luk 7:24; Luk 9:52; Jam 2:25; to the winds Psa 104:4; to the pestilence Psa 78:49; or to whatever is appointed to make known or to execute the will of God. It is commonly applied, however, to the unfallen, happy spirits that are in heaven, whose dignity and pleasure it is to do the will of God. Various ways were employed by them in making known the will of God, by dreams, visions, assuming a human appearance, etc.
In a dream – This was a common way of making known the will of God to the ancient prophets and people of God, Gen 20:3; Gen 30:1, Gen 30:11, Gen 30:24; Gen 37:5; Gen 41:1; 1Ki 3:5; Dan 7:1; Job 4:13-15; compare my notes at Isaiah. In what way it was ascertained that these dreams were from God cannot now be ascertained, It is sufficient for us to know that in this way many of the prophecies were communicated, and to remark that there is no evidence that we are to put reliance on our dreams. Dreams are wild, irregular movements of the mind when it is unshackled by reason, and it is mere superstition to suppose that God now makes known His will in this way.
Son of David – Descendant of David. See Mat 1:1. The angel put him in mind of his relation to David perhaps to prepare him for the intelligence that Mary was to be the mother of the Messiah – the promised heir of David.
Fear not – Do not hesitate, or have any apprehensions about her virtue and purity. Do not fear that she will be unworthy of you, or will disgrace you.
To take unto thee Mary thy wife – To take her as thy wife; to recognize her as such, and to treat her as such.
For that which is conceived in her is of the Holy Ghost – Is the direct creation of divine power. A body was thus prepared pure and holy, and free from the corruption of sin, in order that he might be qualified for his great work the offering of a pure sacrifice to God. As this was necessary in order to the great work which he came to perform, Joseph is directed by an angel to receive her as pure and virtuous, and as every way worthy of his love. Compare the notes at Heb 10:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. That which is conceived (or formed) in her] So I think should be translated in this place: as it appears that the human nature of Jesus Christ was a real creation in the womb of the virgin, by the power of the Holy Spirit. The angel of the Lord mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ’s forerunner, John the Baptist. See Lu 1:36.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What we have in this verse assures us, that Joseph was not only inclined, by the kindness and benignity of his own natural temper, and by his charity, to that moderate resolution he had taken up, but also more immediately influenced by God, who was now sending a messenger to him to tell him what he would have him to do in this case. Whether this angel was the angel Gabriel, who Luke tells us, Luk 1:26, was sent to Mary, to tell her that the power of the Most High should overshadow her, or some other angel, none can assert; an angel it was. He appeareth to Joseph while he was asleep, and in and by a dream. By dreams was one way by which God revealed his mind to people formerly, Heb 1:1; one of those ways by which God made himself known to prophets, Num 12:6; and not to prophets only, but to pagan princes sometimes, as appeareth by the instances we have in Scripture of the dreams which Pharaoh and Nebuchadnezzar both had. Dreams are either natural, or supernatural, or preternatural. How to distinguish the former from the two latter is not my work in this place, and possibly a difficult task, especially in our times, when God, having spoken to us by his Son, and given us his word as a perfect rule, hath left off ordinary speaking to his prophets by dreams and visions, though not limited himself but that he may sometimes so speak. We are assured of the truth of a Divine revelation to Joseph by this way of dreams, while his head was full of thoughts what he was to do in this case. God thinks of us when we sleep, and one way or other will not be wanting to our inquisition in sincerity to know his will, in the difficult cases of our lives. The angel saith unto Joseph,
Joseph, thou son of David; by which compellation he lets him know he was to be the supposed and legal, though not the natural, father of the Messias, who was by the confession of all men to be the Son of David.
Fear not to take unto thee Mary thy wife; she that is thy betrothed wife, and so thy wife in my sight; thou hast espoused her, and called me to witness that thou wilt consummate this marriage with her in a due time, and take her to thine house. I see what hath happened which troubleth thy thoughts; possibly thou art afraid lest thou shouldest offend me, marrying one who appeareth unto thee to be defiled; or thou art afraid of bringing a blot upon thyself if thou shouldest consummate this marriage; but do not fear any of these things, but go on, and consummate thy marriage. She is not, as you supposeth, or mayest fear, defiled by man,
for that which is conceived in her is of the Holy Ghost. That holy thing, ( as Luke speaks), that human body which is in her womb, is created in her, and is of the Holy Ghost. The Holy Ghost, by his almighty creating power, hath supplied what is wanting from the help of the creature, as to ordinary productions of this nature.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. But while he thought on thesethingsWho would not feel for him after receiving suchintelligence, and before receiving any light from above? As hebrooded over the matter alone, in the stillness of the night, hisdomestic prospects darkened and his happiness blasted for life, hismind slowly making itself up to the painful step, yet planning how todo it in the way least offensiveat the last extremity the LordHimself interposes.
behold, the angel of the Lordappeared to him in a dream, saying, Joseph thou son of DavidThisstyle of address was doubtless advisedly chosen to remind him of whatall the families of David’s line so early coveted, and thus it wouldprepare him for the marvellous announcement which was to follow.
fear not to take unto theeMary thy wife, for that which is conceived in her is of the HolyGhostThough a dark cloud now overhangs this relationship, itis unsullied still.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But while he thought on these things,…. While he was revolving them in his mind, considering what was most fit and proper to be done, whether to dismiss her publicly or privately; while he was consulting within himself the glory of God, the peace of his own conscience, and the credit of Mary,
behold the Angel of the Lord appeared to him in a dream; probably the same Angel which appeared to Zacharias, and brought him tidings that his wife should have a son, and who also appeared to Mary, and acquainted her that she should conceive, and bring forth the Messiah, Whose name was Gabriel, Lu 1:11. If we will believe the Jews, this Angel must be Gabriel, since he is the Angel who they say d
“is appointed over dreams”; for he appeared to
Joseph in a dream, which is one of the ways and methods in which the Lord, or an Angel of his, has appeared to the saints formerly, and has answered them, see Ge 31:11 and is reckoned by the Jews e one of the degrees or kinds of prophecy: and so the Angel here not only encourages Joseph to take to him his wife,
saying Joseph, thou son of David; which is said partly to attest his being of the house and lineage of David, and partly to raise his expectations and confirm his faith, that his wife should bring forth the promised son of David; and chiefly to engage his attention to what he was about to say,
fear not to take unto thee Mary thy wife; do not be afraid either that thou shalt offend the Lord, or bring any reproach or scandal upon thyself as if thou didst connive at an adulteress; but as she is thine espoused wife, solemnly betrothed to thee, take her home to thyself, live with her as thy wife, and openly avow her as such. To which he is encouraged by the following reason or argument,
for that which is conceived in her is of the Holy Ghost; she has not been guilty of any criminal conversation with men; this conception of her’s is of the Holy Ghost, and entirely owing to his coming upon her, and overshadowing her in a wonderful and miraculous manner. I say, the Angel not only encourages Joseph after this manner, but delivers something to him by way of prophecy, in the following verse.
d Zohar in Gen. fol. 103. 3. e Zohar in Gen. fol. 103. 3. & Maimon. Yesode Hattorah. c. 7. l. 13.
Fuente: John Gill’s Exposition of the Entire Bible
An angel of the Lord appeared unto him in a dream ( ‘ ). This expression ( ) is without the article in the New Testament except when, as in 1:24, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God’s help if ever man did. If Jesus was really God’s Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called “Son of David” as had been shown by Matthew in Mt 1:16. Mary is called his “wife” ( ). He is told “not to become afraid” (ingressive first aorist passive subjunctive in prohibition, ( ), “to take to his side” (, ingressive aorist active infinitive) her whom he had planned (, genitive absolute again, from and ) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But while he thought on these things,” (Tauta de autou enthumethentos) “Then as he was thinking or meditating on these things,” considering what a just course, of action on his part would be. Joseph was perplexed apparently wishing to be righteous in himself and guard his reputation while desiring to be forbearing towards Mary.
2) “Behold, the angel of the Lord,” (idou angelos Kuriou) “Behold an angel of the Lord,” a communicating messenger of and from the Lord, one that serves people of God, Heb 1:14.
3) “Appeared to him In a dream, saying,” (kat’ onar ephane aute legon) “Appeared to him in manifest form by way of a dream, saying,” advising, informing, or instructing him of a proper course of action, as follows: (Psa 34:7).
4) “Joseph, thou son of David, fear not,” (Joseph hulos David me phobethes) “Joseph, heir of David, fear thou not,” do not be in a state of uncertainty, hesitancy, or fear. This “fear not” message was also given to the Shepherds at the birth of our Lord, Luk 2:10.
5) “To take unto thee Mary thy wife:” (parabein Marian ten gunaika soul “To take or receive to yourself Mary your wife,” both espoused by former pledge of the two and sanctioned by Divine approval. Do not fear that Mary has morally betrayed you or that your reputation will be ruined.
6) “For that which is conceived in her,” (to gar en aute gennethan) “Because that (one) begotten in her,” the coming redeemer, Gal 4:4-5.
7) “Is of the Holy Ghost.” (ek pneurnatos estin hagiou) “is or exists of, and has life origin out of, or from (the) Holy Spirit,” as prophesied Isa 7:14; and by the angel Gabriel, Luk 1:30-35.
Fuente: Garner-Howes Baptist Commentary
20. And while he was considering these things We see here how seasonably, and, as we would say, at the very point, the Lord usually aids his people. Hence too we infer that, when he appears not to observe our cares and distresses, we are still under his eye. He may, indeed, hide himself, and remain silent; but, when our patience has been subjected to the trial, he will aid us at the time which his own wisdom has selected. How slow or late soever his assistance may be thought to be, it is for our advantage that it is thus delayed.
The angel of the Lord appeared to him in a dream This is one of two ordinary kinds of revelations mentioned in the book of Numbers, where the Lord thus speaks:
“
If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so. With him will I speak mouth to mouth, even apparently, and not in dark speechess,” (Num 12:6.)
But we must understand that dreams of this sort differ widely from natural dreams; for they have a character of certainty engraven on them, and are impressed with a divine seal, so that there is not the slightest doubt of their truth. The dreams which men commonly have, arise either from the thoughts of the day, or from their natural temperament, or from bodily indisposition, or from similar causes: while the dreams which come from God are accompanied by the testimony of the Spirit, which puts beyond a doubt that it is God who speaks.
Son of David, fear not This exhortation shows, that Joseph was perplexed with the fear of sharing in the criminality of his wife, by enduring her adultery. The angel removes his suspicion of guilt, with the view of enabling him to dwell with his wife with a safe conscience. The appellation, Son of David, was employed on the present occasion, in order to elevate his mind to that lofty mystery; for he belonged to that family, and was one of the surviving few, (102) from whom the salvation promised to the world could proceed. When he heard the name of David, from whom he was descended, Joseph ought to have remembered that remarkable promise of God which related to the establishment of the kingdom, so as to acknowledge that there was nothing new in what was now told him. The predictions of the prophets were, in effect, brought forward by the angel, to prepare the mind of Joseph for receiving the present favor.
(102) “ Quia esset ex ea familia, et quidem superstes cum paucis;” — “ d’autant qu’il estoit de cette famille, et mesmes que d’icelle il estoit quasi seul vivant, avec quelques autres en bien petit nombre;” — “because he was of that family, and even of that he was almost sole survivor, with some others in very small number.”
Fuente: Calvin’s Complete Commentary
(20) While he thought on these things.The words imply a conflict, a perplexity; and the words of the angel came as the solution of his doubts.
In a dream.From the Jewish point of view, dreams were the received channels of divine communications to the aged, open visions in the state of ecstasy to the young (Joe. 2:28). This, at least, falls in with what has been inferred as to Josephs age.
Joseph, thou son of David.The latter words were, in the highest degree, significant. His character as the heir of Messianic hopes, which was indeed at the root of his fears, was fully recognised. That which he was bidden to do would not be inconsistent with that character, and would bring about the fulfilment of those hopes.
Thy wife.Here again stress is laid on the fact that Mary was already entitled to that name, and had done nothing to forfeit it.
Conceived.Better, perhaps, begotten.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Angel of the Lord During the four hundred years intervening between the Old Testament and the New, prophecy, miracle, inspiration, and angelic appearance had ceased. This interval of cessation and silence was broken by the preparation for the appearance of Jesus the Saviour.
The first phenomenon opening his new dispensation was the appearance of the angel GABRIEL in the temple, announcing to Zechariah the birth of John the Baptist, forerunner of the Messiah. This Epiphany was followed by a profusion of miraculous displays of every variety of nature, preceding the birth, attending the ministry, and following the ascension of the Son of God. Angels appear in their splendour, devils in their malignity; dreams, miracles, and divine operations of various nature surround and attend the sacred person of the Lord. It was a miraculous dispensation, a supernatural epoch, in which the powers of heaven and hell came forth in manifestations extraordinary and unparalleled, and not to be tested by the experience of ordinary ages. It is not for us to say, who live in the common level of human history, that angelic appearances and demoniacal possessions did not transpire during the period in which God’s own Son was incarnate. That greatest of miracles might well imply, and properly be attended by, a retinue of inferior but kindred facts.
The angel of the Lord appeared to our Lord’s ostensible father, to announce the birth of the human Son of God. The word angel signifies messenger, and is chiefly used in Scripture to designate a living spiritual being sent by God to perform some supernatural ministry. It is not true that angels first appear in Scripture at the Babylonish captivity. Angelic appearances to Abraham and to Lot are narrated in Genesis, and to Manoah in Judges. A reference to a concordance will show that the word angel, as a term for a superhuman being, abounds in the Old Testament.
Yet it is no doubt true that there are names for the angels, which appear for the first time, in the Scriptures, after the captivity. These names may have been matters of a later revelation to the Jews. Or the Persians may have retained, traditionally, a primitive revelation of their names. Or, more probably than either supposition, the names were of human origin; but being of significant meaning, these angelic beings, when appearing to human eyes, adapt themselves to the human conception by adopting the human significant name appropriate to themselves. It cannot be supposed that these angels retain these human names in the spiritual world. As they adapt themselves to human form, and speak with a human voice, so do they identify themselves to human acquaintance by some familiar yet descriptive appellation. So the angel appearing to Zechariah (Luk 1:19) says: “I am Gabriel that stands in the presence of God.” And in the 26th verse, this same Gabriel is named as announcing to Mary the approaching birth of the Messiah. Now this Gabriel appears in Dan 8:16, to explain the vision of the ram and he goat; and what is still more striking, he interprets to Daniel (Dan 9:21-27) the vision of the seventy weeks. Thus the same Gabriel announces the most striking prediction of the Messiah to Daniel, of the harbinger of the Messiah to Zechariah, and of the incarnation of the Messiah to Mary. And the very appropriate appellation by which he declares himself to men is “God’s strong one,” for such is the import of the name.
No systematical view is given us of the angel worlds. No reverence or worship of them is required or justified. Human fancies among Jewish, Mohammedan, and some imaginative Christian writers, have constructed schemes and systems and worlds of angelology. But the references of Scripture to this class, or series of classes of beings, are incidental and reserved. The inference is that we have ordinarily little to do with them.
Self-sufficient philosophers, like Strauss, have announced that the age for the belief in such superior beings is past. Natural philosophy has shown that the natural operations of the world are effected by natural forces, and the demand for such beings is crowded out of existence. As truly might they say that the exact forces of nature exclude all voluntary agents, human as well as superhuman. Nor can any philosophy prove that there are no personal intelligent beings in the universe superior in rank or power to man. On the contrary, the opinion is improbable even to absurdity, that the vast interval between little, finite man and the infinite One is entirely vacant, and filled by no living, intelligent occupants. Hence the existence of systems of beings of angelic rank is perpetually reasonable, and can never be superseded in any age by any advance of philosophy.
In a dream Though dreams are usually the vain vagaries of our sleeping hours, which no sensible man usually regards, yet God has often made them the means of communicating warnings and directions. God, who made the mind, can shape its conceptions in sleep, as well as in wakefulness, to present supernatural information. Dreams were, however, considered by the Jews as an inferior sort of revelation. We may add that while an angel appeared in open sight both to Zechariah and to Mary to announce the illustrious births, and that angel no less than Gabriel, “that stands in the presence of God,” to Joseph, as of inferior importance, appears an unnamed angel in a dream.
Thou son of David A man simple in character, but illustrious by descent. It was absolutely essential that Mary should be a daughter of David, in order that Jesus might be truly of the seed of David according to the flesh. And it was important, though not essential, that Joseph should be of the line of David, in order that Christ should also seem, by his reputed father, a son of David, to the eyes of men.
That Messiah should be son, that is, descendant, of David, was so clearly and abundantly revealed in Old Testament prophecy as to be a settled point in Jewish theology. The Chaldee paraphrase, (which was the free translation of the Old Testament books, prepared after the return from the captivity, as the received expositor of Scripture, and read in the public service,) when it comes to the passage, (Isa 11:1,) “There shall come forth a rod out of the stem of Jesse,” etc., construes it thus: “A king shall come out of the sons of Jesse, and the Messiah out of his son’s sons.” And that this Davidic origin was the doctrine of the learned Jews in the Saviour’s day, is evident from Mar 12:35: “Say the scribes that Christ is the son of David.” And so Mat 22:42: “What think ye of Christ, whose son is he? They say unto him, The son of David.”
That Jesus was reputed to be, according to this doctrine, the son of David, is plentifully evident. Joseph and Mary went to Bethlehem to be taxed, “because they were of the house and lineage of David.” Luk 2:11. The blind men of Jericho cried: “Jesus, thou son of David, have mercy on us.” The multitudes at the capital cry: “Hosanna to the son of David.” And the heading of his genealogy is: “The book of the generation of Jesus Christ, the son of David.” Mat 1:1. And hence the angel of the annunciation is sent (Luk 1:22) to a virgin of the house of David. And of her offspring he promises, (Luk 1:32,) the Lord God shall give unto him the throne of his father David.
Is of the Holy Ghost It is part of the impurity of our depraved nature, that the subject of our own origin by birth should suggest other than pure thoughts. But the divine law hath established that through all nature a new life should be produced only from the method of double parentage. When therefore from a single human parent a new human person takes origin, a miracle of surpassing power, over and above nature, is performed, it may be truly believed to take place only “of the Holy Ghost.”
This phrase is not to be so understood as to imply that the Holy Ghost is the father of our Lord Jesus Christ. In Luke the angel declares to Mary; “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God.” By this we are to understand simply that divine power was imparted to the human person of the virgin, from which a being of perfect holiness should be conceived and born, blending the divine and the human natures. From this whole matter all but the truly impious and profane will banish every impure and gross thought. Even in the most minute conceptions that our minds, in their trains of meditation, may be called upon to frame, our reverence will compel us to think of this one holy conception and birth with a purity and an awe suitable to the real sacredness and grandeur of so supernatural a fact and being.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But when he thought on these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, you son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.” ’
Joseph dropped off to sleep thinking over how he would go about the arrangements, and probably deeply grieved over it. How natural this sounds. And then while he was asleep he had a dream. Such dreams were not common in the New Testament. Note that none of Luke’s accounts indicate such a dream situation, for Luke almost ignores Joseph at this stage, while here in Matthew there was no prophecy by Joseph and thus a dream was sufficient. This was taking place away from the centre of things in the house of Joseph. There is nothing of the excitement of Luke, only grief. It is a private situation between him and the Lord. And there is no imitation of Luke (or vice-versa).
And in the dream he is addressed by ‘an angel of the Lord’. This situation is unique. The angel of the Lord appears in the service of God regularly in the Old and New Testaments, but never, apart from to Joseph, in a dream (see Mat 1:20; Mat 1:24. Mat 2:13; Mat 2:19). Usually the angel only appears where there is a face-to-face confrontation. Furthermore in the Old Testament the ‘angel of the Lord’ is usually, but not always, synonymous with God. Thus this situation is unique. This is further demonstration that Matthew is describing it as it was, not inventing it on the basis of Old Testament ideas. Furthermore of the evangelists only Matthew ever speaks of ‘the angel of the Lord’, a further sign of his own Jewishness, and the fact that he has Jews very much in mind. Note also that there is no physical ‘appearance’ of an angel described. It is all in Joseph’s dream.
Some may not be happy with information received in a dream. But history (even recent history) contains many examples of accurate information received through dreams and premonitions, too many to be totally discounted, for it is a way by which God sometimes chooses to speak (Gen 23:6; Gen 28:12; Gen 31:24; 1Ki 3:5). Drugs can also speak through dreams too, but not reliably. However this was no drug induced dream. The Israelites in fact seem to have expected that information would sometimes come through dreams (Num 12:6; Deu 13:1; 1Sa 28:6). But it was very much a secondary method of revelation (Num 12:6-8).
On the other hand Scripture has also warned against over-reliance on dreams, and against the danger of ‘dreamers of dreams’ (Deu 13:1-5). Thus in the New Testament, in spite of God’s words through Joel (Act 2:18) mentioned at Pentecost, dreams are a rarity. Both Jewish and Gentile believers receive information from God through visions rather than dreams (Act 9:10; Act 10:3; Act 16:9; Act 18:9). A vision of the night was not necessarily a dream. Paul may well have been consciously engaged in prayer. It must be seen as more than a coincidence then that Joseph alone is seen as receiving all his messages, usually from the angel of the Lord, in dreams, and that over a period (see also Mat 2:13; Mat 2:19; Mat 2:22). This suggests that Joseph was in fact unusually susceptible to dreams, and had the gift mentioned in Act 2:18, which would explain their unusual prominence in this account. That the Magi (Mat 2:12) and Pilate’s wife (Mat 27:19) also received their messages through dreams is explicable by the fact that they were not strictly ‘believers’, even though the Magi may have been well on the way to being so. Unbelievers did not receive direct visions, unless with the purpose of making them believers. Warnings to unbelievers thus necessarily came through dreams, as they had to people like Laban of old (Gen 31:29).
In his dream the angel of the Lord tells Joseph not to be afraid of finalising his marriage to Mary his (betrothed) wife, because what is conceived in her is ‘born of the Holy Spirit’, ‘ek Pneumatos Hagiou’ (see on Mat 1:18). What is happening is the work of God and Him alone. ‘The Holy Spirit’ (or ‘Spirit of God’) is a term which is always used to describe God in invisible action where the results are outwardly apparent, and in the Old Testament it is very closely associated with the idea of God Himself. The Holy Spirit is never thought of as having a form. He is pure Spirit. (There is only one remarkable exception to this in the whole of Scripture, and that a unique one for a unique purpose, as found in Mat 3:16).
‘Do not be afraid.’ Normally to take someone as a wife who was bearing someone else’s child would be seen as degrading and disobedient to the Law. It would be the equivalent of adultery. Under normal circumstances Joseph would not even have considered it. It went against everything in which he believed. Thus it is clear that Joseph certainly came to believe in the virginal conception of Jesus, and he would have taken some convincing! Those who do not accept the virgin birth have to explain how Joseph, the Son of the Davidic house, was persuaded to go against all his breeding at a time when such things were seen as all important (he could hardly have been in doubt about whether the child was his or not). However, by saying nothing at the time he at least kept their shame in the eyes of others down to the thought that they had had sexual relations when only betrothed, something not really satisfactory in the most righteous circles, but certainly understandable and something which in some ways would be sympathised with. The Mishnah sees sexual relations as sometimes bringing about a betrothal, and never specifically frowns on the idea.
The Holy Spirit is sometimes connected with the birth process in the Old Testament (see Job 33:4; Psa 104:30), but here it is different. He takes it over completely in His creative power. Mary is merely a passive instrument. This is unquestionably totally different from anything that has happened before.
(It is completely different from the so-called virgin births of Greek mythology where they were not really virgin births at all but the result of gods having sexual relations with the woman in question).
Fuente: Commentary Series on the Bible by Peter Pett
It was here that God interfered in behalf of the mother of His Son, according to His humanity:
v. 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. Joseph’s mind was still busily engaged with the perplexing problem; he was wrestling with painful, distressing, distracting thoughts, and even his kind expedient may have seemed harsh to him. But, behold! a vivid introduction of the angelic appearance to emphasize the intervention of God. In a dream the vision came to Joseph to save him and his betrothed from an act which would result in disastrous consequences. The appearance of an angel in a dream was one of the methods which God used to “make known His will, or to reveal the future in special cases. The angel addresses Joseph, “Thou son of David,” not to awaken the heroic mood, as has been suggested, but to emphasize the thought of the legal acknowledgment and adoption of the child. He should not fear to take home, publicly to accept, Mary as his wife. This simple acceptance of the angel’s words meant for Joseph an act of faith similar to those performed by the great heroes of the Old Testament, to believe the Lord absolutely, in spite of all the evidences of the senses. This public recognition would save the honor of Mary and also that of her child. For instead of being the fruit of adulterous and licentious intercourse, the product of a most unholy cohabitation, the child which was to be born of her was of the Holy Ghost, begotten by deliberate intervention of God, against the course of nature.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 1:20. The angel of the Lord Probably Gabriel, who had been sent to Zecharias and Mary. That Joseph’s scruple did not proceed, as some of the fathers suppose, merely from veneration, appears from the reason given why he should take Mary, which in that case would have been the only reason against it. Some read the next clause, Scruple not the taking of Mary thy wife. The last phrase, is of the Holy Ghost, means, “Hath been formed by the Holy Ghost.” See Psa 118:23. It is observable, that the angel reminds Joseph of his descent from David, as it were to awaken his hopes, and to raise his thoughts to the great event which was now about to open to his view.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 1:20 . ] as in Hebrew and in Greek writers, directs attention quickly to an object brought into view. Very frequent in Matthew.
] in somnis , Vulg., Virg. Aen . ii. 270; , Niceph. Schol. in Synes . p. 442. Frequent in later Greek, but not in the LXX. and Apocrypha; rejected by Photius, p. 149. 25, as ; amongst the old writers, commonly only . See Phrynichus, ed. Lobeck, p. 423 f.; serves to designate the manner and way , and yields the adverbial meaning, in a dream , , Herod. i. 38. The appearance of the angel was an appearance in a dream; see Khner, II. 1, p. 413. It might denote the time , if, as in Joseph. Antiq . xi. 9. 3, , or (Gen 20:6 ), had been employed. Express visions in dreams in the N. T. are related only by Matthew. Comp. besides, Act 2:17 .
.] The reason of this address ( nominative , see Khner, II. 1, p. 43) is not difficult to see (de Wette); it is highly natural in the case of the angel, because he has to bring news of the Messiah . B.-Crusius says too little: Joseph is so addressed as one favoured by God , or, as he for whom something miraculous was quite appropriate. Fritzsche says too much: “ut ad Mariam ducendam promtiorem redderet.” The former neglects the special connection, the latter imports a meaning.
] apposition to : the Mary, who is thy wife: in which proleptic designation there lies an element stating the cause . This view (in answer to Fritzsche, who explains: Mary, as thy wife ) is required by Mat 1:24 .
) not for , but also not to be translated, with Fritzsche: per eam , as with persons is never merely instrumental, and as the context (Mat 1:18 : . . .) demands a different rendering; but, quite literally, in utero Mariae , that which has been begotten in her .
The neuter places the embryo still under the impersonal, material point of view. Comp., first, Mat 1:21 : . See Wetstein, and on Luk 1:35 .
. ] proceeds from the Holy Ghost as author, by whom, accordingly, your suspicions are removed. Observe the emphatic position , which lays the determining emphasis upon , in opposition to sexual intercourse. Upon the distinction between with the genitive ( rationem habere alic. rei ) and the accusative (“ when he had considered this ”), see Khner, ad Xen. Memorabilia , i. 1. 17; Krger on Thucyd . i. 42. 1.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
It is very probable that this was the same angel which announced to Mary the first tidings of her miraculous impregnation. And the Church hath found cause to bless the LORD for his ministry. For without it we should not have had ability to have formed suitable and becoming conceptions, equal to what, under grace, we are now enabled to do, of an event in which we are so highly concerned. See Luk 1:26 , etc.
I detain the Reader at this scripture, while observing the name of our adorable Lord, and the reason assigned by the angel, wherefore He is called JESUS, just to remark, what a precious name it hath been in all ages of the Church; it still is, and will be through all eternity. It is the same name, in point of significancy, as that of Joshua, or Hoshea, both meaning a Savior. One of the old writers hath made a very sweet and comprehensive sense of it, where he said, “In the name of JESUS, the whole of the Gospel is hid: for it is the light, the food, the medicine, yea, the very life of the soul.” And if the Reader also makes his full remark upon the angel’s words, he will say the same. Thou shalt call his name Jesus! Wherefore? It is immediately answered. For he shall save his people from their sins. Now observe the beauty and blessedness of those expressions. Jesus. had a people then, even before his incarnation. And it was known, that this people would be sinners. And a provision was therefore made, in the grace of God, for their recovery, even before they had a being. And the very office of JESUS, is to save them from their sins. Yea, the very reason why he is called JESUS, is on this account. Precious LORD JESUS! I would say, Oh give thy people grace to see thee, and to know thee, in this most blessed name, and never to hear this sweet name, or to call upon thee by it, without connecting with it the angel’s words. Thou shalt call his name JESUS; for He shall save his people from their sins, See Gen 22:8-18 ; Psa 72:17 ; Isa 7:14 ; Jer 23:6 ; Dan 9:24 ; Act 4:12 ; Heb 7:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 20. But while he thought on these things ] And was not so well advised upon his course, God, who reserveth his holy hand for a dead lift, expedites him. The Athenians had a conceit that Minerva (their goddess) drove all their ill counsels to a happy conclusion. The superstitious Romans thought that an idol, which they called Vibilia, kept them from erring out of their way. a The Divine providence is our Vibilia, that will not allow us to miscarry, so long as we have an eye to the pattern that was showed us in the mount, Exo 25:40 . In the mount will the Lord be seen, b Gen 22:14 ; Pro 3:26 .
Behold, the angel of the Lord appeared unto him ] As of old he had done to Daniel, being caused to fly swiftly, or with weariness of flight (as the Hebrew hath it), with so good a will he did it, as thinking he could never come soon enough. Dan 9:21 ; Rev 1:9 .
Joseph, thou son of David ] Albeit a poor carpenter. A man may be as high in God’s favour and as happy in russet c as in tissue. “I know thy poverty” (saith Christ to that Church), but that is nothing, “thou art rich,” Rev 2:9 .
Fear not to take unto thee ] viz. from the hands of her parents, who have, by all right, the disposal of their children as a chief part of their goods. Therefore when Satan obtained leave to vex Job and to touch him in his possession, he dealt with his children also, Job 1:11-19 .
For that which is conceived in her ] “That holy thing,” Luk 1:35 , that Holy of Holies wherein the “Godhead dwelleth bodily,” that is, personally; and is called the Son of God, saith the angel there. Yet not in respect of his human nature, for then there should be in the person of Christ two sons, viz. one of the Father and another of the Holy Ghost. Besides, Heb 7:3 , he is “without father,” as man, and “without mother;” as God. All that can be gathered out of that place in Luke is, that he that was so conceived of the Holy Ghost was the natural Son of God. The union of three persons into one nature, and of two natures into one person, these are the great mysteries of godliness. The well is deep, as she said, and we want wherewith to draw ( ), Joh 4:11 .
Is of the Holy Ghost ] As the efficient, not as the material cause. The virtus formatrix, the formative faculty which the Virgin had not, is ascribed to the power of the Holy Ghost, framing and fashioning Christ of the substance of the Virgin sanctified miraculously and without man’s help. But if no mother knows the manner of her natural conception, what presumption shall it be for flesh and blood to search how the Son of God took flesh from his creature? It is enough for us to know that he was conceived of the Holy Ghost, not spermatically, but operatively, yet secretly and mystically; the Virgin herself knew not how. Fearfully and wonderfully he was made, and curiously wrought in the lowest parts of the earth. Psa 139:14-15 Eph 4:9 .
a Jun. Emblem. Ab erroribus viarum Dea Vibilia liberat. Arnob. adver. Gentes.
b Becilleia in stultitia tua (ait Rab. Solomon ex Talmud. Hieros.), i.e. in rebus in quibus es stultus, aderit tamen tibi Dominus.
c A coarse homespun woollen cloth of a reddish-brown, grey or neutral colour, formerly used for the dress of peasants and country folk. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] answers to the Hebrew , and is frequently used by Matt. and Luke to introduce a new event or change of scene: not so often by Mark, and never with this view in John.
. ] The announcement was made to Mary openly, but to Joseph in a dream; for in Mary’s case faith and concurrence of will were necessary, the communication was of a higher kind, and referred to a thing future; but here it is simply an advertisement for caution’s sake of an event which had already happened, and is altogether a communication of an inferior order: see Gen 20:3 . But see on the other hand the remarks at the close of the notes on Mat 1:21 .
] , simply, is the classical equivalent, belonging to later writers, Strabo, Plutarch, &c. , , ; , Thom. Mag. See Lobeck on Phrynichus, p. 423.
] These words would recall Joseph’s mind to the promised seed, the expectation of the families of the lineage of David, and at once stamp the message as the announcement of the birth of the Messiah. May it not likewise be said, that this appellation would come with more force, if Mary also were a daughter of David?
The nom. for the vocative is frequent in the Gospels: generally with an article. See Luk 8:54 ; ch. Mat 11:26 , alli [9] ., and particularly Joh 20:28 .
[9] alii = some cursive mss.
. ] Not ‘ as thy wife: ’ but in apposition with , Mary thy wife: see Mat 1:24 , which decides this, as Meyer, Exo 3 , now acknowledges. The addition serves to remind Joseph of that relation which she already held by betrothal, and which he was now exhorted to recognize. See above on Mat 1:19 .
. . ] is here not instrumental, ‘ that which is conceived by her ,’ but local, that which is begotten in her. The gender here is not to be pressed as involving any doctrinal consequence, but to be regarded as the usual way of speaking of the unborn ftus: we have first after , Mat 1:21 . See also Joh 3:6 ; 1Jn 5:4 .
Fuente: Henry Alford’s Greek Testament
Mat 1:20-21 . Joseph delivered from his perplexity by angelic interposition . How much painful, distressing, distracting thought he had about the matter day and night can be imagined. Relief came at last in a dream, of which Mary was the subject. : the genitive absolute indicates the time of the vision, and the verb the state of mind: revolving the matter in thought without clear perception of outlet. , the accusative, not the genitive with : . = Cogitare de re , . = aliauid secum reputare . Khner, 417, 9. : often in Mt after genitive absolute; vivid introduction of the angelic appearance (Weiss Meyer). (late Greek condemned by Phrynichus. vide Lobeck Phryn., p. 423. , without preposition, the classic equivalent), during a dream reflecting present distractions. : the angel addresses Joseph as son of David to awaken the heroic mood. The title confirms the view that the genealogy is that of Joseph. : he is summoned to a supreme act of faith similar to those performed by the moral heroes of the Bible, who by faith made their lives sublime. : to take Mary, as thy wife, so in Mat 1:24 . : negativing the other alternative by which he was tormented. The choice lies between two extremes: most unholy, or the holiest possible. What a crisis!
Fuente: The Expositors Greek Testament by Robertson
he thought: i.e. pondered about or contemplated this step. This was Satan’s assault, as he had assaulted Abraham before (Gen 12:11-13). See App-23.
these things. The two courses open to him in Mat 1:19.
the angel of the LORD. The first of three appearances to Joseph in these chapters, p. 1308 (Mat 1:20, Mat 1:24; Mat 2:13, Mat 2:19).
angel = messenger. The context must always show whether human or Divine.
the LORD = Jehovah. No Art. See App-98.
appeared. Greek. phaino. See App-105.
a dream. Greek. onar. Occurs only in Matt, (here; Mat 2:12, Mat 2:13, Mat 2:19, Mat 2:22; and Mat 27:19). Only six dreams mentioned in N.T. To Joseph (Mat 1:20; Mat 2:13, Mat 2:19, Mat 2:22); to the wise men (Mat 2:12); and to Pilate’s wife (Mat 27:19).
fear not = Be not afraid. This shows bis condition of mind.
conceived = begotten. Greek. gennao, as in verses: Mat 1:2, Mat 1:16, Mat 1:18.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] answers to the Hebrew , and is frequently used by Matt. and Luke to introduce a new event or change of scene: not so often by Mark, and never with this view in John.
.] The announcement was made to Mary openly, but to Joseph in a dream; for in Marys case faith and concurrence of will were necessary,-the communication was of a higher kind,-and referred to a thing future; but here it is simply an advertisement for cautions sake of an event which had already happened, and is altogether a communication of an inferior order: see Gen 20:3. But see on the other hand the remarks at the close of the notes on Mat 1:21.
] , simply, is the classical equivalent,- belonging to later writers, Strabo, Plutarch, &c. , , ; , Thom. Mag. See Lobeck on Phrynichus, p. 423.
] These words would recall Josephs mind to the promised seed, the expectation of the families of the lineage of David, and at once stamp the message as the announcement of the birth of the Messiah. May it not likewise be said, that this appellation would come with more force, if Mary also were a daughter of David?
The nom. for the vocative is frequent in the Gospels: generally with an article. See Luk 8:54; ch. Mat 11:26, alli[9]., and particularly Joh 20:28.
[9] alii = some cursive mss.
. ] Not as thy wife: but in apposition with , Mary thy wife: see Mat 1:24, which decides this, as Meyer, ed. 3, now acknowledges. The addition serves to remind Joseph of that relation which she already held by betrothal, and which he was now exhorted to recognize. See above on Mat 1:19.
. .] is here not instrumental, that which is conceived by her, but local, that which is begotten in her. The gender here is not to be pressed as involving any doctrinal consequence, but to be regarded as the usual way of speaking of the unborn ftus: we have first after , Mat 1:21. See also Joh 3:6; 1Jn 5:4.
Fuente: The Greek Testament
Mat 1:20. , behold) He was not left long in doubt.[56]- , in a dream) Dreams are mentioned also in Act 2:17, in a quotation from the Old Testament. With this exception, St Matthew is the only writer of the New Testament who has recorded dreams; viz., one of Pilates wife, ch. Mat 27:19; one of the Magi, ch. Mat 2:12; one of Joseph, in this passage; a second in ch. Mat 2:13; a third in ch. Mat 2:19; and a fourth in Mat 2:22. This mode of instruction was suitable to those early times of the New Dispensation.[57]-, to him) In the first instance, Gabriel was sent to Mary, afterwards the remaining particulars were revealed to Joseph. Thus all things were made sure to both of them.-, Joseph) In visions, those to whom they are vouchsafed are generally addressed by name, as if already well known [to the speaker].-See Act 9:4; Act 9:10; Act 10:3; Act 10:13.-, to take unto thee) sc. to the companionship of life and board, under the name of wedlock: on which ground the angel adds the words, (thy wife).-, Mary) This termination was more usual in early times (from the example of the Hebrew and the LXX.) than the Greek form , which soon, however, prevailed. St Matthew, therefore, uses here, in the angels address, for the name of our Lords mother; but [the genitive case of the Greek form ] when speaking of her (Mat 1:16; Mat 1:18) in his own person; and in like manner, he employs the Greek form when mentioning other women of the same name. And St Luke does mostly the same. Miriam, according to Hiller, signifies Rebellion, sc. of the Israelites in Egypt. Scripture teaches us to look to the etymology of the name, not of Mary, but of JESUS.- , for that which is conceived in her) The foetus, as yet unborn, is usually spoken of in the neuter gender.-Cf. note on Luk 1:35.
[56] Thus God guides His own, and teaches them at the right time, what they have to do.-B. G. V.
[57] Shortly after men prophesied concerning Christ; as also Christ Himself acted the part of an interpreter of their prophecies.-Vers. Germ.
Fuente: Gnomon of the New Testament
while: Psa 25:8, Psa 25:9, Psa 94:19, Psa 119:125, Psa 143:8, Pro 3:5, Pro 3:6, Pro 12:5, Isa 26:3, Isa 30:21
the angel: Jdg 13:3, Jdg 13:8, Jdg 13:9, Luk 1:10-13, Luk 1:19, Luk 1:26-38, Luk 2:8-14
in: Mat 2:13, Mat 2:19, Mat 2:22, Gen 31:11, Num 12:6, Job 4:13-16, Job 33:15-17, Joe 2:28
Joseph: Isa 7:2, Isa 7:13, Jer 33:26, Luk 2:4
fear not: Mat 28:5, Gen 46:3, 1Ki 17:13, Isa 51:7, Jer 40:9, Luk 1:30
that: Mat 1:18, Jer 31:22
conceived: Gr. begotten
Reciprocal: Gen 20:3 – a dream Gen 28:12 – he dreamed Gen 31:24 – dream Deu 22:24 – he hath humbled Jdg 7:9 – the same Jdg 14:8 – to take her 1Sa 28:6 – by dreams 1Ki 3:5 – in a dream Isa 49:1 – The Lord Jer 23:25 – dreamed Mat 2:12 – warned Mat 18:10 – their Luk 1:35 – The Holy Ghost Luk 2:9 – lo Joh 1:14 – the Word Joh 14:26 – Holy Ghost Act 11:12 – nothing Act 15:16 – build again the tabernacle Rom 1:3 – which Heb 1:14 – minister Heb 10:5 – but
Fuente: The Treasury of Scripture Knowledge
1:20
Verse 20. While Joseph was pondering, the subject the angel of the Lord appeared and explained the situation. He further advised him to proceed with their plans because Mary was pure from all wrong. She is here called his wife and In Luk 2:5 she is called’his “espoused wife.” All this is because In Biblical times an espousal was regarded as binding, as to the obligation, as the actual marriage.
Fuente: Combined Bible Commentary
Mat 1:20. But while he thought on these things. As a just man, he was pained and grieved, yet not having entirely lost confidence in her, he thought the matter over; then came the deliverance from doubt. An honest doubter will obtain light, but not he who gives way to passion. Mans extremity, Gods opportunity.
An angel of the Lord. Gabriel had appeared to Mary; here the angel is not named. Angels, who are ministering spirits, appeared to reveal Gods will before the coming of Christ. Since the full revelation of the One Great Mediator, the necessity for their appearance has ceased. The phrase, The angel of the Lord, in the Old Testament, often refers to the Second Person of the Trinity, but this is certainly not the case here, where the definite article is not used. The revelations to Joseph in the Old Testament, and Joseph in the New, were always made in dreams. The announcement was made to Mary openly, for in Marys case faith and concurrence of will were necessary; the communication was of a higher kind, and referred to a thing future (Alford).
Thou Son of David. A fitting title in view of the communication to be made.
Fear not, either for yourself or for her.
Mary thy wife. He is reminded that she is legally his wife.
Begotten, rather than conceived, since Joseph is referred not so much to Marys state as to its cause.
Mat 1:21. Jesus. Comp. Mat 1:1.
For it is he, alone, that shall save his people. Joseph, probably, understood this as referring to the Jews; but the phrase, from their sins, spiritualizes the people as well as the salvation. Not temporal deliverance, nor mere legal justification, but actual salvation from sin as a polluting power in our nature. In the revelation to Mary the glory of Messiah is spoken of; here his saving power; not because she needed salvation less than Joseph, but because he was troubled by doubts regarding her, and now he is told that what he in his doubt deemed sin was the means of salvation from sin. The words He and from their sins, are emphatic, pointing to the office and work of the Messiah. His people has no special emphasis; they are those whom He saves from their sins. If men are not being saved from sin they have no evidence that they are of his people; if, however, in seeming tenderness of conscience, they are ever forgetting the Saviour in the thought of their sins, then they lose the force of this ante-natal gospel, this Divine statement, that He who was born of Mary, the Person who lived in Judea, and He alone, can and does save us from our sins.
Fuente: A Popular Commentary on the New Testament
Two things here are observable; namely, the care that Almighty God takes; 1. For Joseph’s satisfaction.
2. For vindicating the virgin’s reputation. For Joseph’s satisfaction, an angel is dispatched to give him assurance that the virgin was not defiled by a man, but overshadowed by the Holy Ghost.
Whence note, that Almighty God will certainly find out ways and means for his peoples’ satisfaction, when they are willing and desirous above all things to come to the knowledge and right understanding of their duty.
Observe, 2. How the angel clears the virgin’s innocency, as well as satisfies Joseph’s doubtings, by assuring, that what was conceived in her, was by the Holy Ghost.
Learn hence, that God will, in his own time, clear the innocency of such as suffer in their name and reputation for the sake of Christ, through for the present they may lie under the burden of disgrace and shame.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 1:20. But while he thought on these things While he was revolving them in his mind, in the night season, ignorant as he then was of the divine conception in Mary; while he was inclined to divorce her in this private way, but had not absolutely determined upon it; and while there was a conflict in his breast from opposite considerations; justice showing, on the one hand, what was due to himself; and on the other, what was due to one of Marys character; while he was thus deliberating with himself, and in danger of innocently doing wrong, the angel of the Lord appeared unto him Here we have a remarkable instance of the care which God takes of good men, both in keeping them from sin, and in affording them direction in time of need. Joseph had formed that determination which every prudent and wise man would have formed in similar circumstances; and yet, if he had executed his design, he would have greatly injured the holy virgin, in deserting her, and exposing her to censure and reproach. He kept the matter in his own breast, and discovered it to no living creature. But it was not concealed from God, who is privy to the most secret things, and who cannot suffer any that fear him, and look for his direction, to take any step that will be to the injury or loss of the innocent. So constantly does the divine providence superintend the affairs of men, and watch for the salvation of the righteous, even while they sleep. An angel foretold to Mary, that she should be the mother of Christ; and an angel appointed Joseph to be the foster-father of the child, when born; angels ministered to Christ after his temptation; angels strengthened him in his agony; angels bore testimony, as to his nativity, so also to his resurrection, for it was proper that they should pay a peculiar respect to him by whom they had been created, and to whom they were, and were to be, subject.
In a dream The angel appeared to Mary while awake, because faith and consent were required in her that she might conceive by the Holy Ghost; but he appeared to Joseph while sleeping, because that was sufficient in his case, and he was about to believe easily. For we more easily believe those things possible to have been done, which are done already by the divine power, and contrary to the law of nature, than the things which are yet to be done. Hence it was, that the matter was not signified to Joseph before the virgin had conceived, which, indeed, if it had been, might have left room for suspicion. In proportion as Joseph was the more and the longer perplexed with doubt, so much the stronger and more weighty is his testimony, after he is informed of the truth. Saying, Joseph, thou son of David The angel reminds Joseph of the nobility of the stock from whence he sprung, that he might not think of any thing mean, but might raise his mind to the expectation of great things. He who made David, who was the son of a shepherd, a king, why should he not also give a carpenter a son that should be a king? Who promised David that the Messiah should arise from his posterity, He will certainly make his promise good, and will sooner change the whole order of nature than suffer what he hath foretold to fail of accomplishment. Fear not to take unto thee Mary thy wife i.e, Who is betrothed to thee to be thy wife. For it is a mistake to interpret these words, as some have done, as if she had been already married to Joseph, and he had abstained from all conjugal intercourse with her, in consequence of some vow he had made. Dr. Waterland reads this clause, Scruple not the taking of Mary thy wife. It seems that Joseph had been induced, by a fear of offending God, to think of divorcing his wife, either because he thought she belonged to another man, or because he knew it was by no means lawful or honourable for him to cherish an adulteress. The angels words imply, Fear not to take her home to thee, and treat her kindly as a wife ought to be treated, according to the espousals that have passed between you, though there may seem to be some danger of bringing a reflection on thyself and family; for that which is conceived in her is of no human original, but produced by the miraculous and unexampled operation of the Holy Ghost. Thus, after Matthew has related how Christ was of royal descent, he now shows that he was also of much higher birth, and had a divine original. Now, although no example be extant of such a wonderful nativity, it nevertheless ought not to be rashly called in question by any especially by the Jews, since they believe that Abraham, the father of the nation, had a son by Sarah after she was past child-bearing; since they believe that Adam, the first man, was produced without father or mother; and that all the dead will be restored to life. That Josephs scruples about taking Mary did not proceed, as some of the fathers supposed, from veneration, appears from the reason here given by the angel why he should take her, which, in that case, would have been the only reason against taking her. And we may observe, too, that the angels terming her his wife, and encouraging him to take her, shows on what a flimsy foundation the belief of her perpetual virginity, entertained by the papists and others, is built.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:20 but while he pondered on these things, behold, an angel of [the] Lord appeared to him in a dream, saying, Joseph, son of David, fear not to {f} take to [thee] Mary, thy {g} wife, for that which is {h} begotten in her is of [the] Holy Spirit.
(f) Receive her from her parents and kinsfolks hands.
(g) Who was promised, and made sure to you to be your wife.
(h) Of the mother’s substance by the Holy Spirit.
Fuente: Geneva Bible Notes
The appearance of an angel of the Lord in a dream would have impressed Matthew’s original Jewish readers that this revelation was indeed from God (cf. Gen 16:7-14; Gen 22:11-18; Exo_3:2 to Exo_4:16; et al). The writer stressed the divine nature of this intervention four times in the prologue (Mat 1:20; Mat 1:24; Mat 2:13; Mat 2:19).
The angel’s address, "Joseph, son of David" (Mat 1:20), gave Joseph a clue concerning the significance of the announcement he was about to receive. It connects with Mat 1:1 and the genealogy in the narrative. The theme of the Davidic Messiah continues. Joseph was probably afraid of the consequences of his decision to divorce Mary.
The virgin birth is technically the virgin conception. Mary was not just a virgin when she bore Jesus, but she was one when she conceived Him. The idea that Mary remained a virgin for the rest of her life, the Roman Catholic doctrine of the perpetual virginity of Mary, has no support in the text. Nothing in Scripture suggests that Mary bore Jesus’ half brothers and sisters supernaturally. This doctrine has gained credence because it contributes to the veneration of Mary.
The angel announced God’s sovereign prerogative in naming the child (Mat 1:21). God named His Son. Joseph simply carried out the will of God by giving Jesus His name at the appropriate time (Mat 1:25). As mentioned above, the name "Jesus" means "Yahweh saves" or "Yahweh is salvation." "Jesus" was one of the most common names in Israel at this time, so Jesus was often described more specifically as "Jesus of Nazareth." [Note: France, p. 34.] The angel explained the appropriateness of this name, Jesus (cf. Psa 130:8). The Jews anticipated a Messiah who would be a political savior and a redeemer from sin. [Note: Gustaf Dalman, The Words of Jesus, p. 297.]
"There was much Jewish expectation of a Messiah who would ’redeem’ Israel from Roman tyranny and even purify his people, whether by fiat or appeal to law (e.g., Pss Sol 17). But there was no expectation that the Davidic Messiah would give his own life as a ransom (Mat 20:28) to save his people from their sins. The verb ’save’ can refer to deliverance from physical danger (Mat 8:25), disease (Mat 9:21-22), or even death (Mat 24:22); in the NT it commonly refers to the comprehensive salvation inaugurated by Jesus that will be consummated at his return. Here it focuses on what is central, viz., salvation from sins; for in the biblical perspective sin is the basic (if not always the immediate) cause of all other calamities. This verse therefore orients the reader to the fundamental purpose of Jesus’ coming and the essential nature of the reign he inaugurates as King Messiah, heir of David’s throne . . ." [Note: Carson, "Matthew," p. 76.]
"The single most fundamental character trait ascribed to Jesus is the power to save . . ." [Note: Kingsbury, p. 12.]