(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 (Joel 2:28). This, at least, falls in with what has been inferred as to Joseph's 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.
Verse 20. - But while he thought on these things; when (Revised Version); ταῦτα δὲαὐτοῦ ἐνθυμηθέντος. The tense lays stress, not on the continuance of his meditation (contrast Acts 10:19), but on the fact that the determination to which he had already come (vide supra) was already in his mind at the time when the following event happened. "These things;" his determination and its causes. Behold; unexpectedly. Though common in St. Matthew, it never lacks the connotation of surprise. The angel of the Lord; an angel of the Lord (Revised Version). In Mary's case it was the angel Gabriel (Luke 1:26); but here not defined (so in Matthew 2:13, 19; Luke 1:11; Luke 2:9). (On angels, of especially Dorner, 'System.,' 2:96.) Appeared unto him in a dream. Joseph received his communications by dream (Matthew 2:13, 19, 22); to Mary, doubtless the more holy person, the vision was vouchsafed to her bodily eyes. If Joseph, as seems probable, was old, we here have a beginning of the fulfilment of the promise concerning Messianic times, "Your old men shall dream dreams" (Joel 2:28). Saying, Joseph, thou son of David. In reminding Joseph of the greatness of his ancestry, the angel probably desired
(1) to accept Joseph's resolution as right in so far as Joseph knew the circumstances, because with the promise of 2 Samuel 7:12-16 there was special need to keep the line pure;
(2) but, under the true circumstances, to urge him to take Mary, that so the promise might be fully carried out in his family and no other. Fear not to take unto thee Mary thy wife (ver. 15, note). For that which if conceived in her ("borun," Wickliffe; quod natum est, Vulgate); "Gr. begotten" (Revised Version margin), for γεννηθέν generally refers to the father rather than the mother (yet see Matthew 11:11), and here lays special stress on the Divine origin. Is of the Holy Ghost. "Of Spirit (not flesh), and that the Holy Spirit (ἐκ Πνεύματός ἐστιν Ἁγίου)" (ver. 18, note).
1:18-25 Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power 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; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
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, Luke 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 Genesis 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.
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 (Joel 2:28). This, at least, falls in with what has been inferred as to Joseph's 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.
(1) to accept Joseph's resolution as right in so far as Joseph knew the circumstances, because with the promise of 2 Samuel 7:12-16 there was special need to keep the line pure;
(2) but, under the true circumstances, to urge him to take Mary, that so the promise might be fully carried out in his family and no other. Fear not to take unto thee Mary thy wife (ver. 15, note). For that which if conceived in her ("borun," Wickliffe; quod natum est, Vulgate); "Gr. begotten" (Revised Version margin), for γεννηθέν generally refers to the father rather than the mother (yet see Matthew 11:11), and here lays special stress on the Divine origin. Is of the Holy Ghost. "Of Spirit (not flesh), and that the Holy Spirit (ἐκ Πνεύματός ἐστιν Ἁγίου)" (ver. 18, note).
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, Luke 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 Genesis 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.