Matthew 1:23

Now, it will first by necessary to show what previous reason there was for the Son of God's being born of a virgin. He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? "Behold a virgin shall conceive and bear a son." Accordingly, a virgin did conceive and bear "Emmanuel, God with us." This is the new nativity; a man is born in God. And in this man God was born, taking the flesh of an ancient race, without the help, however, of the ancient seed, in order that He might reform it with a new seed, that is, in a spiritual manner, and cleanse it by the re-moral of all its ancient stains.

Whereas, then, they contend that the novelty (of Christ's birth) consisted in this, that as the Word of God became flesh without the seed of a human father, so there should be no flesh of the virgin mother (assisting in the transaction), why should not the novelty rather be confined to this, that His flesh, although not born of seed, should yet have proceeded from flesh? I should like to go more closely into this discussion. "Behold," says he, "a virgin shall conceive in the womb." Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. "For," says he, "she shall bring forth a son." Therefore, as the act of conception was her own, so also what she brought forth was her own, also, although the cause of conception was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified.

Nay, (I answer, ) this is spoken concerning the Spirit of God. For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth. That, therefore, had to be born which was conceived and was to be brought forth; that is to say, the Spirit, whose "name should be called Emmanuel which, being interpreted, is, God with us."

(Serm. xxiii. 1.) The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.

(In Is. 7:14.) Since it is introduced in the Prophet by the words, The Lord Himself shall give you a sign, it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity? Indeed the Hebrew word signifying Virgin (Bethula) is not used in this place, but instead the word 'Halmaa,' which except the LXX all render 'girl.' But the word 'Halma' has a twofold meaning; it signifies both 'girl,' and 'hidden;' therefore 'Halma' denotes not only 'maiden' or 'virgin,' but 'hidden,' 'secret;' that is, one never exposed to the gaze of men, but kept under close custody by her parents. In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called 'Halma.' In our tongue also 'Halma' means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage. (In loc.) For that which Matthew the Evangelist says, Shall have in her womb, the Prophet who is foretelling something future, writes, shall receive. The Evangelist, not foretelling the future but describing the past, changes shall receive, into shall have; but he who has, cannot after receive that he has. He says, Lo, a Virgin shall hare in her womb, and shall bear a Son. (in Is. […]

(Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643. 1655.) Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him show how it was possible that human nature, born of the Virgin's womb, should have preserved the virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin. But forasmuch as it was God the Word who was now born in the flesh, He showed Himself to be the Word, in that He preserved His mother's virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity.

And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins," -as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Saviour in the Greek tongue. […]

What then saith this oracle? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel." How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly. But if Jews are obstinate, we will ask them, when was the child called, "Make speed to the spoil, hasten the prey?" Why, they could not say. How is it then that the prophet said, "Call his name Maher-shalal-hash-baz?" Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called "the city of righteousness, the faithful city Sion." And yet we nowhere find that the city was called "righteousness," but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary's virginity, and should object to us other translators, saying, that they used not the term "virgin," but "young woman;" in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ's coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted. But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word "youth," for "virginity;" and this with respect not to women only, but also to men. For it is said, "young men and maidens, old men with younger ones." And again, speaking of the damsel who is attacked, it saith, "if the young woman cry out," meaning the virgin. And what goes before also establishes this interpretation. For he doth not merely say, "Behold, the Virgin shall be with child," but having first said, "Behold, the Lord Himself shall give you a sign," then he subjoins, "Behold, the Virgin shall be with child." Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

"Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying." In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, "Now all this was done." For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and "the middle walls of partition broken," and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, "Now all this was done that it might be fulfilled which was spoken of the Lord." For, "think not," saith he, "that these things are now determined upon; they were prefigured of old." Which same thing, Paul also everywhere labors to prove. And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith "Mary, thy wife;" but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. […]

Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest-their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists?

And this is stated in the prophecy: Behold, a virgin shall conceive; "Like the crocus it shall blossom abundantly, and rejoice with joy and singing" (Is 35:2). Likewise, A virgin shall bear a son, because in bearing, her virginity was not impaired in any way: …

(ap. Anselm.) Or, he says, all this was done, meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, She shall bring forth a Son. (Isa. 7:14.) (non occ.) Or it may be said, that the word that does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, He hung the other on the gallows, that the truth of the interpreter might be proved; (Gen. 40:22.) since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished. (ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves.

(in App. s. 123.) He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother's body was rather strengthened than weakened, and her virginity rather confirmed than lost.

First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

Behold, the Virgin shall be with child. The Jews say that it is not written in the prophecy "virgin" but "young woman." To which it may be answered that "young woman" and "virgin" mean the same thing in Scripture, for in Scripture "young woman" refers …

(Dial. tit. 7.) For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, Hear, O house of David; (Isa. 7:13.) not, 'Hear, O Ahaz.' Again, The Lord Himself shall give you a sign; meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says to you, (plur.) and not 'to thee,' shows that this was not spoken to Ahaz, or on his account only.

Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah.

It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted -- this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew.

Behold, a virgin shall be with child - Matthew clearly understands this as applying literally to a virgin. Compare Luk 1:34. It thus implies that the conception of Christ was miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb 10:5; “Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me.” And they shall call his name Emmanuel - That is, his name shall be so called. See the notes at Isa 7:

THOSE words, "being interpreted," salute my ear with much sweetness. Why should the word, "Emmanuel," in the Hebrew, be interpreted at all? Was it not to show that it has reference to us Gentiles and, therefore, it must be interpreted into one of the chief languages of the then existing Gentile world, namely, the Greek? This, "being interpreted," at Christ's birth and the three languages employed in the inscription upon the Cross at His death, show that He is not the Savior of the Jews only, but also of the Gentiles.

To believe on the Lord Jesus Christ with all our heart is one of the simplest things imaginable. To trust Christ, to depend upon His power and faithfulness is such a childlike act that one sees no extraordinary difficulty in it. Yet, to bring the human mind to exercise simple faith in Jesus is a work of the most astounding power.

THESE verses begin by telling us two great truths. They tell us how the Lord Jesus Christ took our nature upon him, and became man. They tell us also that his birth was miraculous. His mother Mary was a virgin. These are very mysterious subjects. They are depths, which we have no line to fathom. They are truths, which we have not mind enough to comprehend. Let us not attempt to explain things which are above our feeble reason. Let us be content to believe with reverence, and let us not speculate about matters which we cannot understand.

THESE verses begin by telling us two great truths. They tell us how the Lord Jesus Christ took our nature upon him, and became man. They tell us also that his birth was miraculous. His mother Mary was a virgin. These are very mysterious subjects. They are depths, which we have no line to fathom. They are truths, which we have not mind enough to comprehend. Let us not attempt to explain things which are above our feeble reason. Let us be content to believe with reverence, and let us not speculate about matters which we cannot understand. Enough for us to know that with him who made the world nothing is impossible. We may safely rest in the words of the Apostles’ Creed: “Jesus Christ was conceived by the Holy Ghost, and born of the Virgin Mary.” Let us observe the conduct of Joseph described in these verses. It is a beautiful example of godly wisdom, and tender consideration for others. He saw the “appearance of evil” in her who was his espoused wife. But he did nothing rashly. He waited patiently to have the line of duty made clear. In all probability he laid the matter before God in prayer. “He that believeth shall not make haste.” ( Isaiah 28:16 ) The patience of Joseph was graciously rewarded. He received a direct message from God upon the subject of his anxiety, and was at once relieved from all his fears. How good it is to wait upon God! Who ever casts his cares upon God in hearty prayer, and found him fail? “In all thy ways acknowledge him, and he shall direct thy paths.” ( Proverbs 3:6 ) Let us observe in these verses, the two names given to our Lord . One is “Jesus:” the other “Emmanuel.” One describes his office, the other his nature. Both are deeply interesting. The name Jesus means “Saviour.” It is the same name as “Joshua” in the Old Testament. It is given to our Lord because “he saves his people from their sins.” This is his special office.

To believe on the Lord Jesus Christ with all our heart is one of the simplest things imaginable. To trust Christ, to depend upon His power and faithfulness is such a childlike act that one sees no extraordinary difficulty in it. Yet, to bring the human mind to exercise simple faith in Jesus is a work of the most astounding power. To bring down the pride of man, to subjugate his will and to captivate his passions so that he shall cheerfully accept that which God presents to him in the Person of Christ Jesus, is a labor worthy of God. How strangely vile are they who cannot be brought to know their own mercies, except by an Omnipotent power! The blessed Spirit of God is always the secret Author of faith. It is not of ourselves, it is the gift of God. Our text twice over uses the strongest words which could be employed to set forth the Almighty power exhibited in bringing a soul to believe in Jesus and in bringing that believing soul onward till it ascends to Heaven. You will carefully notice we have first of all this expression, "The exceeding greatness of His power." And then we have on the other side of the word "Believe," lest it should escape from the sacred barrier, these words, "According to the working of His mighty power." Now, the first expression is a very amazing one. It might be read thus—"The superexcellent, sublime, overcoming, or triumphing greatness of His power." And the other is even more singular—it is a Hebrew mode of speech forced to do duty in the Greek tongue—"The effectual working of the might of His strength." Or, "The energy of the force of His power," or some such strong expression as that.

THOSE words, "being interpreted," salute my ear with much sweetness. Why should the word, "Emmanuel," in the Hebrew, be interpreted at all? Was it not to show that it has reference to us Gentiles and, therefore, it must be interpreted into one of the chief languages of the then existing Gentile world, namely, the Greek? This, "being interpreted," at Christ's birth and the three languages employed in the inscription upon the Cross at His death, show that He is not the Savior of the Jews only, but also of the Gentiles. As I walked along the wharf at Marseilles and marked the ships of all nations gathered in the port, I was very much interested by the inscriptions upon the shops and stores. The announcements of refreshments or of goods to be had within were not only printed in the French language, but in English, in Italian, in German, in Greek and sometimes in Russian and Swedish. Upon the shops of the sail makers, the boat builders, the ironmongers, or the dealers in ship supplies, you read a mixture of announcements setting forth the information to men of many lands. This was a clear indication that persons of all nations were invited to come and purchase, that they were expected to come and that provision was made for their peculiar needs. "Being interpreted" must mean that different nations are addressed. We have the text put first in the Hebrew, "Emmanuel," and afterwards it is translated into the Gentile tongue, "God with us," "being interpreted, "that we may know that we are invited, that we are welcome, that God has seen our needs and has provided for us, and that now we may freely come, even we who were sinners of the Gentiles and far off from God! Let us preserve with reverent love both forms of the precious name and wait the happy day when our Hebrew Brethren shall unite their, "Emmanuel," with our, "God with us." Our text speaks of a name of our Lord Jesus.

Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from Isa 7:14; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. […]