mit. We read of a man who has betrothed a wife, and has not taken her, Deut, 20. 7. Christ was born of a virgin, but a contracted virgin, 1. To put respect upon the married state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ, (ch. 13. 55.) were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was a just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers; but let those who are religious choose to many with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn from this example, that it is good to enter into the married state with deliberation, and not hastily; to preface the nuptials with a contract. It is better to take time to consider before, than to find time to repent after.
II. Her pregnancy of the Promised Seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract, that she appeared to be with child, before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elisabeth, with whom she continued three months, (Luke 1. 56.) that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed, will shew it: it will be found to be a work of God, which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as with a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us; some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worst of crimes; yet we do not find that she tormented herself about it; being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judges righteously. Note, Those who take care to keep a good conscience, may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.
III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him, to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think; "How may we be deceived in those we think best of! How may we be disappointed in what we expect the most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast, between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary, on the other.
Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done it; for, by the law, a betrothed virgin, if she play the harlot, was to be stoned to death, Deut. 22. 23, 24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. 38. 24. How good is it to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment, is here called making her a public example: which shews what is the end to be aimed at in punishments—giving warning to others: it is in terrorem—that all about may hear and fear. Smite the scorner, and the simple will beware.
Some persons of a rigorous temper would blame Joseph for his clemency, but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of a betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out, (Deut. 22. 26.) and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; herein he is a just man, tender of the good name of one who never before had done any thing to blemish it. Note, It becomes us, in many cases, to be gentle toward those that come under suspicion of having offended, to hope the best concerning. them, and make the best of that which at first appears bad, in hopes it may prove better. Summum jus summa injuria—The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law, we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness.
2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, the necessary censures of those who have offended, ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.
IV. Joseph's discharge from this perplexity by an express sent from heaven; (v. 20, 21.) While he thought on these things, and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God, must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people, is when they are nonplussed, and at a stand. God's comforts most delight the soul, in the multitude of its perplexed thoughts.
