8 and Asa begat Jehoshaphat, and Jehoshaphat begat Joram, and Joram begat Uzziah,
and Asa lieth with his fathers, and is buried with his fathers in the city of David his father, and Jehoshaphat his son reigneth in his stead.
and it cometh to pass in the third year, that Jehoshaphat king of Judah cometh down unto the king of Israel, and the king of Israel saith unto his servants, `Have ye not known that ours `is' Ramoth-Gilead? and we are keeping silent from taking it out of the hand of the king of Aram!' And he saith unto Jehoshaphat, `Dost thou go with me to battle `to' Ramoth-Gilead?' and Jehoshaphat saith unto the king of Israel, `As I am, so thou; as my people, so thy people; as my horses, so thy horses.' And Jehoshaphat saith unto the king of Israel, `Seek, I pray thee, to-day, the word of Jehovah;' and the king of Israel gathereth the prophets, about four hundred men, and saith unto them, `Do I go against Ramoth-Gilead to battle, or do I forbear?' and they say, `Go up, and the Lord doth give `it' into the hand of the king.' And Jehoshaphat saith, `Is there not here a prophet of Jehovah besides, and we seek by him?' And the king of Israel saith unto Jehoshaphat, `Yet -- one man to seek Jehovah by him, and I have hated him, for he doth not prophesy concerning me good, but evil -- Micaiah son of Imlah;' and Jehoshaphat saith, `Let not the king say so.' And the king of Israel calleth unto a certain eunuch, and saith, `Hasten Micaiah son of Imlah.' And the king of Israel and Jehoshaphat king of Judah are sitting, each on his throne, clothed with garments, in a threshing-floor, at the opening of the gate of Samaria, and all the prophets are prophesying before them. And Zedekiah son of Chenaanah maketh for himself horns of iron, and saith, `Thus said Jehovah, By these thou dost push the Aramaeans till they are consumed;' and all the prophets are prophesying so, saying, `Go up to Ramoth-Gilead, and prosper, and Jehovah hath given `it' into the hand of the king.' And the messenger who hath gone to call Micaiah hath spoken unto him, saying, `Lo, I pray thee, the words of the prophets, with one mouth, `are' good towards the king; let it be, I pray thee, thy word as the word of one of them -- and thou hast spoken good.' And Micaiah saith, `Jehovah liveth; surely that which Jehovah saith unto me -- it I speak.' And he cometh in unto the king, and the king saith unto him, `Micaiah, do we go unto Ramoth-Gilead, to battle, or do we forbear?' and he saith unto him, `Go up, and prosper, and Jehovah hath given `it' into the hand of the king.' And the king saith unto him, `How many times am I adjuring thee that thou speak nothing unto me but truth in the name of Jehovah?' And he saith, `I have seen all Israel scattered on the hills as sheep that have no shepherd, and Jehovah saith, These have no master; they turn back each to his house in peace.' And the king of Israel saith unto Jehoshaphat, `Have I not said unto thee, He doth not prophesy of me good, but evil?' And he saith, `Therefore, hear a word of Jehovah; I have seen Jehovah sitting on His throne, and all the host of the heavens standing by Him, on His right and on His left; and Jehovah saith, Who doth entice Ahab, and he doth go up and fall in Ramoth-Gilead? and this one saith thus, and that one is saying thus. `And the spirit goeth out, and standeth before Jehovah, and saith, I -- I do entice him; and Jehovah saith unto him, By what? and he saith, I go out, and have been a spirit of falsehood in the mouth of all his prophets; and He saith, Thou dost entice, and also thou art able; go out and do so. And now, lo, Jehovah hath put a spirit of falsehood in the mouth of all these thy prophets, and Jehovah hath spoken concerning thee -- evil.' And Zedekiah son of Chenaanah draweth nigh, and smiteth Micaiah on the cheek, and saith, `Where `is' this -- he hath passed over -- the Spirit of Jehovah -- from me to speak with thee?' And Micaiah saith, `Lo, thou art seeing on that day, when thou goest in to the innermost chamber to be hidden.' And the king of Israel saith, `Take Micaiah, and turn him back unto Amon head of the city, and unto Joash son of the king, and thou hast said, Thus said the king, Place ye this one in the house of restraint, and cause him to eat bread of oppression, and water of oppression, till my coming in peace.' And Micaiah saith, `If thou at all return in peace -- Jehovah hath not spoken by me;' and he saith, `Hear, O peoples, all of them.' And the king of Israel goeth up, and Jehoshaphat king of Judah, to Ramoth-Gilead. And the king of Israel saith unto Jehoshaphat to disguise himself, and to go into battle, `And thou, put on thy garments.' And the king of Israel disguiseth himself, and goeth into battle. And the king of Aram commanded the heads of the charioteers whom he hath -- thirty and two -- saying, `Ye do not fight with small or with great, but with the king of Israel by himself.' And it cometh to pass, at the heads of the charioteers seeing Jehoshaphat, that they said, `He `is' only the king of Israel;' and they turn aside to him to fight, and Jehoshaphat crieth out, and it cometh to pass, at the heads of the charioteers seeing that he `is' not the king of Israel, that they turn back from after him. And a man hath drawn with a bow, in his simplicity, and smiteth the king of Israel between the joinings and the coat of mail, and he saith to his charioteer, `Turn thy hand, and take me out from the camp, for I have become sick.' And the battle increaseth on that day, and the king hath been caused to stand in the chariot, over-against Aram, and he dieth in the evening, and the blood of the wound runneth out unto the midst of the chariot, and he causeth the cry to pass over through the camp, at the going in of the sun, saying, `Each unto his city, and each unto his land.' And the king dieth, and cometh into Samaria, and they bury the king in Samaria; and `one' rinseth the chariot by the pool of Samaria, and the dogs lick his blood -- when the armour they had washed -- according to the word of Jehovah that He spake. And the rest of the matters of Ahab, and all that he did, and the house of ivory that he built, and all the cities that he built, are they not written on the book of the Chronicles of the kings of Israel? And Ahab lieth with his fathers, and Ahaziah his son reigneth in his stead. And Jehoshaphat son of Asa hath reigned over Judah in the fourth year of Ahab king of Israel, Jehoshaphat `is' a son of thirty and five years in his reigning, and twenty and five years he hath reigned in Jerusalem, and the name of his mother `is' Azubah daughter of Shilhi. And he walketh in all the way of Asa his father, he hath not turned aside from it, to do that which `is' right in the eyes of Jehovah; only the high places have not turned aside, yet are the people sacrificing and making perfume in high places. And Jehoshaphat maketh peace with the king of Israel; and the rest of the matters of Jehoshaphat, and his might that he got, and with which he fought, are they not written on the book of the Chronicles of the kings of Judah? And the remnant of the whoremongers who were left in the days of Asa his father he took away out of the land; and there is no king in Edom; he set up a king. Jehoshaphat made ships at Tarshish to go to Ophir for gold, and they went not, for the ships were broken in Ezion-Geber. Then said Ahaziah son of Ahab unto Jehoshaphat, `Let my servants go with thy servants in the ships;' and Jehoshaphat was not willing. And Jehoshaphat lieth with his fathers, and is buried with his fathers in the city of David his father, and Jehoram his son reigneth in his stead.
And Jehoram son of Ahab hath reigned over Israel, in Samaria, in the eighteenth year of Jehoshaphat king of Judah, and he reigneth twelve years,
And in the fifth year of Joram son of Ahab king of Israel -- and Jehoshaphat `is' king of Judah -- hath Jehoram son of Jehoshaphat king of Judah reigned;
In the twenty and seventh year of Jeroboam king of Israel reigned hath Azariah son of Amaziah king of Judah, a son of sixteen years was he in his reigning, and fifty and two years he hath reigned in Jerusalem, and the name of his mother `is' Jecholiah of Jerusalem, and he doth that which `is' right in the eyes of Jehovah, according to all that Amaziah his father did, only, the high places have not turned aside -- yet are the people sacrificing and making perfume in high places. And Jehovah smiteth the king, and he is a leper unto the day of his death, and he dwelleth in a separate house, and Jotham son of the king `is' over the house, judging the people of the land. And the rest of the matters of Azariah, and all that he did, are they not written on the book of the Chronicles of the kings of Judah?
And Jehoshaphat his son reigneth in his stead, and he strengtheneth himself against Israel, and putteth a force in all the fenced cities of Judah, and putteth garrisons in the land of Judah, and in the cities of Ephraim that Asa his father had captured. And Jehovah is with Jehoshaphat, for he hath walked in the first ways of David his father, and hath not sought to Baalim, for to the God of his father he hath sought, and in His commands he hath walked, and not according to the work of Israel. And Jehovah doth establish the kingdom in his hand, and all Judah give a present to Jehoshaphat, and he hath riches and honour in abundance, and his heart is high in the ways of Jehovah, and again he hath turned aside the high places and the shrines out of Judah. And in the third year of his reign he hath sent for his heads, for Ben-Hail, and for Obadiah, and for Zechariah, and for Nethaneel, and for Michaiah, to teach in cities of Judah, and with them the Levites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijath, and Tob-Adonijah, the Levites; and with them Elishama and Jehoram, the priests. And they teach in Judah, and with them `is' the Book of the Law of Jehovah, and they go round about into all cities of Judah, and teach among the people. And here is a fear of Jehovah on all kingdoms of the lands that `are' round about Judah, and they have not fought with Jehoshaphat; and of the Philistines they are bringing in to Jehoshaphat a present, and tribute silver; also, the Arabians are bringing to him a flock, rams seven thousand an seven hundred, and he-goats seven thousand and seven hundred. And Jehoshaphat is going on and becoming very great, and he buildeth in Judah palaces and cities of store, and he hath much work in cities of Judah; and men of war, mighty of valour, `are' in Jerusalem. And these `are' their numbers, for the house of their fathers: Of Judah, heads of thousands, Adnah the head, and with him mighty ones of valour, three hundred chiefs. And at his hand `is' Jehohanan the head, and with him two hundred and eighty chiefs. And at his hand `is' Amasiah son of Zichri, who is willingly offering himself to Jehovah, and with him two hundred chiefs, mighty of valour. And of Benjamin: mighty of valour, Eliada, and with him, armed with bow and shield, two hundred chiefs. And at his hand `is' Jehozabad, and with him a hundred and eighty chiefs, armed ones of the host. These `are' those serving the king, apart from those whom the king put in the cities of fortress, in all Judah.
And all the people of Judah take Uzziah (and he `is' a son of sixteen years), and cause him to reign instead of his father Amaziah. He hath built Eloth, and restoreth it to Judah after the king's lying with his fathers. A son of sixteen years `is' Uzziah in his reigning, and fifty and two years he hath reigned in Jerusalem, and the name of his mother `is' Jecholiah of Jerusalem. And he doth that which is right in the eyes of Jehovah, according to all that Amaziah his father did, and he is as one seeking God in the days of Zechariah who hath understanding in visions of God: and in the days of his seeking Jehovah, God hath caused him to prosper. And he goeth forth, and fighteth with the Philistines, and breaketh down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and buildeth cities about Ashdod, and among the Philistines. And God helpeth him against the Philistines, and against the Arabians who are dwelling in Gur-Baal and the Mehunim. And the Ammonites give a present to Uzziah, and his name goeth unto the entering in of Egypt, for he strengthened himself greatly. And Uzziah buildeth towers in Jerusalem, by the gate of the corner, and by the gate of the valley, and by the angle, and strengtheneth them; and he buildeth towers in the wilderness, and diggeth many wells, for he had much cattle, both in the low country and in the plain, husbandmen and vine-dressers in the mountains, and in Carmel; for he was a lover of the ground. And Uzziah hath a force, making war, going forth to the host, by troops, in the number of their reckoning by the hand of Jeiel the scribe and Masseiah the officer, by the hand of Hananiah `one' of the heads of the king. The whole number of heads of the fathers of the mighty ones of valour `is' two thousand and six hundred; and by their hand `is' the force of the host, three hundred thousand, and seven thousand, and five hundred warriors, with mighty power to give help to the king against the enemy. And Uzziah prepareth for them, for all the host, shields, and spears, and helmets, and coats of mail, and bows, even to stones of the slings. And he maketh in Jerusalem inventions -- a device of an inventor -- to be on the towers, and on the corners, to shoot with arrows and with great stones, and his name goeth out unto a distance, for he hath been wonderfully helped till that he hath been strong. And at his being strong his heart hath been high unto destruction, and he trespasseth against Jehovah his God, and goeth in unto the temple of Jehovah to make perfume upon the altar of perfume. And Azariah the priest goeth in after him, and with him priests of Jehovah eighty, sons of valour, and they stand up against Uzziah the king, and say to him, `Not for thee, O Uzziah, to make perfume to Jehovah, but for priests, sons of Aaron, who are sanctified to make perfume; go forth from the sanctuary, for thou hast trespassed, and `it is' not to thee for honour from Jehovah God.' And Uzziah is wroth, and in his hand `is' a censer to make perfume, and in his being wroth with the priests -- the leprosy hath risen in his forehead, before the priests, in the house of Jehovah, from beside the altar of perfume. And Azariah the head priest looketh unto him, and all the priests, and lo, he `is' leprous in his forehead, and they hasten him thence, and also he himself hath hastened to go out, for Jehovah hath plagued him. And Uzziah the king is a leper unto the day of his death, and inhabiteth a separate house -- a leper, for he hath been cut off from the house of Jehovah, and Jotham his son `is' over the house of the king, judging the people of the land. And the rest of the matters of Uzziah, the first and the last, hath Isaiah son of Amoz the prophet written; and Uzziah lieth with his fathers, and they bury him with his fathers, in the field of the burying-place that the kings have, for they said, `He `is' a leper;' and reign doth Jotham his son in his stead.
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Commentary on Matthew 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Mt 1:1-17. Genealogy of Christ. ( = Lu 3:23-38).
1. The book of the generation—an expression purely Jewish; meaning, "table of the genealogy." In Ge 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.
of Jesus Christ—For the meaning of these glorious words, see on Mt 1:16; Mt 1:21. "Jesus," the name given to our Lord at His circumcision (Lu 2:21), was that by which He was familiarly known while on earth. The word "Christ"—though applied to Him as a proper name by the angel who announced His birth to the shepherds (Lu 2:11), and once or twice used in this sense by our Lord Himself (Mt 23:8, 10; Mr 9:41)—only began to be so used by others about the very close of His earthly career (Mt 26:68; 27:17). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer (Joh 17:3), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in Mt 1:17, 18) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.
the son of David, the son of Abraham—As Abraham was the first from whose family it was predicted that Messiah should spring (Ge 22:18), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Lu 20:41), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it (Mt 9:27; 20:31), or in the way of insinuating inquiry whether such were the case (see on Joh 4:29; Mt 12:23).
2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren—Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (Ge 49:10).
3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias—Four women are here introduced; two of them Gentiles by birth—Rachab and Ruth; and three of them with a blot at their names in the Old Testament—Thamar, Rachab, and Bath-sheba. This feature in the present genealogy—herein differing from that given by Luke—comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican"; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name—"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see Ru 4:20-22; 1Ch 2:11-15)—a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted.
7-8. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias—or Uzziah. Three kings are here omitted—Ahaziah, Joash, and Amaziah (1Ch 3:11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (Mt 1:17). The reason why these, rather than other names, are omitted, must be sought in religious considerations—either in the connection of those kings with the house of Ahab (as Lightfoot, Ebrard, and Alford view it); in their slender right to be regarded as true links in the theocratic chain (as Lange takes it); or in some similar disqualification.
11. And Josias begat Jechonias and his brethren—Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (1Ch 3:15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt (2Ch 36:4). The "brethren" of Jechonias here evidently mean his uncles—the chief of whom, Mattaniah or Zedekiah, who came to the throne (2Ki 24:17), is, in 2Ch 36:10, as well as here, called "his brother."
about the time they were carried away to Babylon—literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling.
12. And after they were brought to Babylon—after the migration of Babylon.
Jechonias begat Salathiel—So 1Ch 3:17. Nor does this contradict Jer 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant—"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.
and Salathiel—or Shealtiel.
begat Zorobabel—So Ezr 3:2; Ne 12:1; Hag 1:1. But it would appear from 1Ch 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
13-15. And Zorobabel begat Abiud, &c.—None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus—From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on Mt 1:20.
who is called Christ—signifying "anointed." It is applied in the Old Testament to the kings (1Sa 24:6, 10); to the priests (Le 4:5, 16, &c.); and to the prophets (1Ki 19:16)—these all being anointed with oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost (Isa 61:1; compare Joh 3:34).
17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away—or migration.
into Babylon are fourteen generations; and from the carrying away into Babylon—the migration of Babylon.
unto Christ are fourteen generations—that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In Ezr 7:1-5 no fewer than six generations of the priesthood are omitted, as will appear by comparing it with 1Ch 6:3-15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. Lange thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself (Mt 1:17) reckons David twice—as the last of the first fourteen and the first of the second—so, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" (Mt 1:11), and third to begin with Jeconiah, it will be found that the last division, as well as the other two, embraces fourteen names, including that of our Lord.
Mt 1:18-25. Birth of Christ.
18. Now the birth of Jesus Christ was on this wise—or, "thus."
When as his mother Mary was espoused—rather, "betrothed."
to Joseph, before they came together, she was found—discovered to be.
with child of the Holy Ghost—It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Ac 5:3, 4, &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (Mt 28:19; 2Co 13:14). On the miraculous conception of our Lord, see on Lu 1:35.
19. Then Joseph her husband—Compare Mt 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.
being a just man, and not willing to make her a public example—to expose her (see De 22:23, 24)
was minded to put her away privily—that is, privately by giving her the required writing of divorcement (De 24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent—and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character—he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.
20. But while he thought on these things—Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive—at the last extremity the Lord Himself interposes.
behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David—This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.
fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost—Though a dark cloud now overhangs this relationship, it is unsullied still.
21. And she shall bring forth a son—Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth (Lu 1:13).
and thou—as his legal father.
shalt call his name JESUS—from the Hebrew meaning "Jehovah the Saviour"; in Greek Jesus—to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!
for he shall save—The "He" is here emphatic—He it is that shall save; He personally, and by personal acts (as Webster and Wilkinson express it).
his people—the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."
from their sins—in the most comprehensive sense of salvation from sin (Re 1:5; Eph 5:25-27).
22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet—(Isa 7:14).
saying—as follows.
23. Behold, a virgin—It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.
shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us—Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.
24. Then Joseph, being raised from sleep—and all his difficulties now removed.
did as the angel of the Lord had bidden him, and took unto him his wife—With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman—suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!
25. And knew her not till she had brought forth her first-born son: and he called his name JESUS—The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1Sa 15:35; 2Sa 6:23; Mt 12:20); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as Lightfoot says, "The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before." (See on Mt 13:55, 56).