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Text -- Matthew 1:19 (NET)

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Context
1:19 Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Joseph the husband of Mary and foster-father of Jesus,a Jewish man from Arimathea in whose grave the body of Jesus was laid,two different men listed as ancestors of Jesus,a man nominated with Matthias to take the place of Judas Iscariot as apostle,a son of Jacob and Rachel; the father of Ephraim and Manasseh and ruler of Egypt,a brother of Jesus; a son of Mary,a man who was a companion of Paul,son of Jacob and Rachel; patriarch of the tribes of Ephraim and Manasseh,a tribe, actually two tribes named after Joseph's sons, Ephraim and Manasseh,father of Igal, of Issachar, who helped spy out Canaan,son of Asaph the Levite; worship leader under Asaph and King David,a man who put away his heathen wife; an Israelite descended from Binnui,priest and head of the house of Shebaniah under High Priest Joiakim in the time of Nehemiah


Dictionary Themes and Topics: VIRGIN BIRTH | TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT | Rehoboam | Prudence | Miracles | Mary | MARRIAGE | Kindness | Joseph | Jesus, The Christ | JOSEPH, HUSBAND OF MARY | JESUS CHRIST, 4A | JAMES, EPISTLE OF | Integrity | Husband | Genealogy | Faith | DIVORCE IN THE OLD TESTAMENT | Betroth | Accusation, False | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 1:19 - -- A Righteous Man ( dikaios ). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luk 1:6) and Simeon (Luk 2:25...

A Righteous Man ( dikaios ).

Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luk 1:6) and Simeon (Luk 2:25). "An upright man,"the Braid Scots has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deu 22:23). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace"(McNeile).

Robertson: Mat 1:19 - -- And yet not willing ( kai mē thelōn ). So we must understand kai here, "and yet."Matthew makes a distinction here between "willing"(thelōn )...

And yet not willing ( kai mē thelōn ).

So we must understand kai here, "and yet."Matthew makes a distinction here between "willing"(thelōn ) and "wishing"(eboulēthē ), that between purpose (thelō ) and desire (boulomai ) a distinction not always drawn, though present here. It was not his purpose to "make her a public example"(deigmatisai ), from the root (deiknumi to show), a rare word (Col 2:15). The Latin Vulgate has it traducere , the Old Latin divulgare , Wycliff pupplische (publish), Tyndale defame , Moffatt disgrace , Braid Scots "Be i the mooth o’ the public."The substantive (deigmatismos ) occurs on the Rosetta Stone in the sense of "verification."There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan’ s Vocabulary ). The compound form appears (paradeigmatizō ) in Heb 6:6 and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily."He could give her a bill of divorcement (apolusai ), the gēt laid down in the Mishna, without a public trial. He had to give her the writ (gēt ) and pay the fine (Deu 24:1). So he proposed to do this privately (lathrai ) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love"(McNeile).

Vincent: Mat 1:19 - -- Not willing ( μὴ θέλων ) - was minded (ἐβουλήθη ) These two words, describing the working of Joseph's mind, and evidently ...

Not willing ( μὴ θέλων ) - was minded (ἐβουλήθη )

These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur (θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Mat 8:3, " I will, be thou cleansed;" or at Rom 7:15.

The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι .

Thus, Agamemnon says, " I would not (οὐκ ἔθελον ) receive the ransom for the maid ( i.e., I refused to receive), because I greatly desire (βούλομαι ) to have her at home" (Homer, " II.," 1:112). So Demosthenes: " It is fitting that you should be willing (ἐθέλειν ) to listen to those who wish (βουλομένων ) to advise" (" Olynth.," 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: " If the gods will it (θέλωσι ) and you wish it (βούλησθε )" (Demosth., " Olynth.," 2:20).

In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Mat 2:18, " Rachael would not (ἤθελε ) be comforted;" obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved (θέλων ) to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought (ἐνθυμηθέντος ) , his mind inclined (tendency), he was minded (ἐβουλήθη ) to put her away secretly.

Some instances of the interchanged use of the two words are the following: Mar 15:15, " Pilate willing " (βουλόμενος ); compare Luk 23:20, " Pilate willing " (θέλων ). Act 27:43, " The centurion willing " (βουλόμενος ) ; Mat 27:17, " Whom will ye that I release" (θέλετε ); so Mat 27:21. Joh 18:39, " Will ye that I release" (βούλεσθε ); Mat 14:5, " When he would have put him to death" (θέλων ). Mar 6:48, " He would have passed by them" (ἤθελε ); Act 19:30, " Paul would have entered" (βουλόμενος ). Act 18:27, " He was disposed to pass" (βουλόμενος ). Tit 3:8, " I will that thou affirm" (βούλομαι ) . Mar 6:25, " I will that thou give me" (θέλω ), etc., etc.

In the New Testament θέλω occurs in the following senses:

1. A decree or determination of the will. ( a ) Of God (Mat 12:7; Rom 9:16, Rom 9:18; Act 18:21; 1Co 4:19; 1Co 12:18; 1Co 15:38). ( b ) Of Christ (Mat 8:3; Joh 17:24; Joh 5:21; Joh 21:22). ( c ) Of men (Act 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, " Wilt thou go up to Jerusalem?" Joh 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, " Will ye also go away?" Is that your determination? Joh 7:17, If any man sets his will, is determined to do God's will. Joh 8:44, The lusts of your father your will is set to do. Act 24:6.

2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mar 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mar 10:43, " Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Mat 27:15, It was given to the Jews to decide what prisoner should be released. Luk 1:62, The name of the infant John was referred to Zacharias' decision. Joh 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luk 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, Joh 15:7; 1Co 4:21; Mat 16:25; Mat 19:17; Joh 21:22; Mat 13:28; Mat 17:12.) In the sense of wish or desire may fairly be cited 2Co 11:12; Mat 12:38; Luk 8:20; Luk 23:8; Joh 12:21; Gal 4:20; Mat 7:12; Mar 10:35.

3. A liking (Mar 12:38; Luk 20:46; Mat 27:43). (See note there.)

Βούλομαι occurs in the following senses:

1. Inclination or disposition (Act 18:27; Act 19:30; Act 25:22; Act 28:18; 2Co 1:15).

2. Stronger, with the idea of purpose (1Ti 6:9; Jam 1:18; Jam 3:4; 1Co 12:11; Heb 6:17).

In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, " Whether Apollo will (βου.λεται ) ward off the plague" (" II.," 1:67). " Apollo willed (βούλετο ) victory to the Trojans" (" Il.," 7:21).

Vincent: Mat 1:19 - -- To make a public example ( δειγματίσαι ) The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefor...

To make a public example ( δειγματίσαι )

The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Col 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. " He made a show of them openly." A compound of the same word (παραδειγματίζω ) appears in Heb 6:6, " They crucify the Son of God afresh, and put him to an open shame. "

Wesley: Mat 1:19 - -- A strict observer of the law: therefore not thinking it right to keep her.

A strict observer of the law: therefore not thinking it right to keep her.

JFB: Mat 1:19 - -- Compare Mat 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effe...

Compare Mat 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.

JFB: Mat 1:19 - -- To expose her (see Deu 22:23-24)

To expose her (see Deu 22:23-24)

JFB: Mat 1:19 - -- That is, privately by giving her the required writing of divorcement (Deu 24:1), in presence of only two or three witnesses, and without cause assigne...

That is, privately by giving her the required writing of divorcement (Deu 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.

Clarke: Mat 1:19 - -- To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I sho...

To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary.

Calvin: Mat 1:19 - -- 19.As he was a just man Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: 98 taking ju...

19.As he was a just man Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: 98 taking justice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Joseph was a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. Suspecting his wife of adultery, and even convinced that she was an adulterer, he was unwilling to hold out the encouragement of lenity to such a crime. 99 And certainly he is but a pander 100 to his wife, who connives at her unchastity. Not only is such wickedness regarded with abhorrence by good and honorable minds, but that winking at crime which I have mentioned is marked by the laws with infamy.

Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place. 101 Hence we infer, that he was not of so soft and effeminate a disposition, as to screen and promote uncleanness under the pretense of merciful dealing: he only made some abatement from stern justice, so as not to expose his wife to evil report. Nor ought we to have any hesitation in believing, that his mind was restrained by a secret inspiration of the Spirit. We know how weak jealousy is, and to what violence it hurries its possessor. Though Joseph did not proceed to rash and headlong conduct, yet he was wonderfully preserved from many imminent dangers, which would have sprung out of his resolution to depart.

The same remark is applicable to Mary’s silence. Granting that modest reserve prevented her from venturing to tell her husband, that she was with child by the Holy Spirit, it was not so much by her own choice, as by the providence of God that she was restrained. Let us suppose her to have spoken. The nature of the case made it little short of incredible. Joseph would have thought himself ridiculed, and everybody would have treated the matter as a laughing-stock: after which the Divine announcement, if it had followed, would have been of less importance. The Lord permitted his servant Joseph to be betrayed by ignorance into an erroneous conclusion, that, by his own voice, he might bring him back to the right path.

Yet it is proper for us to know, that this was done more on our account than for his personal advantage: for every necessary method was adopted by God, to prevent unfavorable suspicion from falling on the heavenly message. When the angel approaches Joseph, who is still unacquainted with the whole matter, wicked men have no reason to charge him with being influenced by prejudice to listen to the voice of God. He was not overcome by the insinuating address of his wife. His previously formed opinion was not shaken by entreaties. He was not induced by human arguments to take the opposite side. But, while the groundless accusation of his wife was still rankling in his mind, God interposed between them, that we might regard Joseph as a more competent witness, and possessing greater authority, as a messenger sent to us from heaven. We see how God chose to employ an angel in informing his servant Joseph, that to others he might be a heavenly herald, and that the intelligence which he conveyed might not be borrowed from his wife, or from any mortal.

The reason why this mystery was not immediately made known to a greater number of persons appears to be this. It was proper that this inestimable treasure should remain concealed, and that the knowledge of it should be imparted to none but the children of God. Nor is it absurd to say, that the Lord intended, as he frequently does, to put the faith and obedience of his own people to the trial. Most certainly, if any man shall maliciously refuse to believe and obey God in this matter, he will have abundant reason to be satisfied with the proofs by which this article of our faith is supported. For the same reason, the Lord permitted Mary to enter into the married state, that under the veil of marriage, till the full time for revealing it, the heavenly conception of the virgin might be concealed. Meanwhile, the knowledge of it was withheld from unbelievers, as their ingratitude and malice deserved.

TSK: Mat 1:19 - -- her husband : Lev 19:20; Deu 22:23, Deu 22:24 a just : Gen 6:9; Psa 112:4, Psa 112:5; Mar 6:20; Luk 2:25; Act 10:22 a public : Gen 38:24; Lev 20:10; D...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 1:19 - -- Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused. A just man -...

Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused.

A just man - Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. The meaning is that he was kind, tender, merciful; that he was so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection, and to restore her to her friends without the punishment commonly inflicted on adultery. The word just has not unfrequently this meaning of mildness, or mercy. See 1Jo 1:9; compare Cicero, De Fin. 5, 23.

A public example - To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt, it was punished by cutting off the nose of the adulteress; in Persia, the nose and ears were cut off; in Judea, the punishment was death by stoning, Lev 20:10; Eze 16:38, Eze 16:40; Joh 8:5. This punishment was also inflicted where the person was not married, but betrothed, Deu 21:23-24. In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man - mild and tender; and he was not willing to complain of her to the magistrate, and expose her to death, but sought to avoid the shame, and to put her away privately.

Put her away privily - The law of Moses gave the husband the power of divorce, Deu 24:1. It was customary in a bill of divorce to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause ; for he was not willing to make her a public example. This is the meaning here of "privily."Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence. We may learn from this to put our trust in God. He will defend the innocent. Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it that she was betrothed to a man mild, amiable, and tender: and in due time Joseph was apprised of the truth in the case, and took his faithful and beloved wife to his bosom. Thus, our only aim should be to preserve a conscience void of offence, and God will guard our reputation. We may be assailed by slander; circumstances may be against us; but in due time God will take care to vindicate our character and save us from ruin. See Psa 37:5-6.

Poole: Mat 1:19 - -- It was found she was with child, possibly herself or some of her friends told it to Joseph her espoused husband; it is plain from this text he came ...

It was found she was with child, possibly herself or some of her friends told it to Joseph her espoused husband; it is plain from this text he came to the knowledge of it, for upon it, the evangelist saith, he

was minded to put her away privily Had Joseph at this time heard and believed that the Holy Ghost had come upon her, and the power of the Most High overshadowed her, being a good man, he would not have entertained thoughts of putting her away. But though she had before received this revelation, and might possibly have communicated it to some of her friends, yet it is manifest that her husband Joseph had not heard it, or at least was not easy to believe a thing of so unusual and extraordinary a nature. That she was with child was evident, how she came to be so was as yet hidden from him in nature, and so incredible a thing, as it had argued too much of easiness of belief for him to have believed, had not Joseph had (as afterward he had) a Divine revelation for it: he therefore receiving such a report, and finding it to be true, resolves to put her away in the most private manner he could, rather than to expose her to a public shame, or to be made a public example. Their being betrothed was a thing publicly taken notice of, and he could not put her away so privately but there must be witnesses of it; the meaning therefore must be, as privately as the nature of the thing would bear. Joseph in this case had the choice of three things:

1. He might, notwithstanding this, have taken her to his house as his wife, for the law of divorce, or putting away, was but a law giving a liberty in case of a discerned uncleanness to put away the wife, it did not lay any under an obligation so to do.

2. He might give her a bill of divorce, and leave her with her friends. Now those skilled in the Jewish writings tell us this might be done, either more privately before two or three witnesses, putting a writing of that import into her bosom; or more openly and publicly before the magistrate.

3. He might, according to the law, Deu 22:23,24 , &c., have brought her forth to be examined, whether she had only suffered a rape, or had herself consented. If it was done with her consent, she was by the law to be stoned.

Of these Joseph, in his first thoughts upon the matter, and before he rightly did understand the thing, chooseth the second and the milder part, and resolves to put her away, but in the most private manner the law would in that case allow him. He did this (saith the evangelist) because he was

a just man where the term dikaiov signifieth equitable, in opposition to severity and rigour; nor ought any to say Joseph in this showed himself an unjust man, because by the law she ought to have been stoned to death; for that is a mistake. Supposing she had been with child by man, yet if she had been forced the man only was to die, Deu 22:25,26 ; or she might have been with child before her betrothing, in which case she was only obliged to marry him that had so abused her. A kind and equitable man always presumes the best, especially in a case where life is concerned; besides that, no doubt Mary had by this time told Joseph the truth, and what the angel had said to her, to which (it being so incredible a thing as not to be believed but upon a Divine revelation) though Joseph was not obliged, having as yet no such revelation, to give a present easy faith, yet he might reasonably give so much credit as to resolve upon the mildest course he could take, though he was willing also to avoid the blot upon himself by taking her to him for his wife according to his contract. God will not leave so good a man long unresolved what to do.

Lightfoot: Mat 1:19 - -- Then Joseph her husband, being a just man; and not willing to make her a public example, was minded to put her away privily.   [But Jose...

Then Joseph her husband, being a just man; and not willing to make her a public example, was minded to put her away privily.   

[But Joseph, being a just man, etc.] there is no need to rack the word just; to fetch out thence the sense of gentleness or mercy; which many do; for, construing the clauses of the verse separately, the sense will appear clear and soft enough, Joseph, being a just man; could not, would not, endure an adulteress: but yet not willing to make her a public example; being a merciful man, and loving his wife, was minded to put her away privily.   

[To make her a public example.] This doth not imply death, but rather public disgrace, to make her public. For it may, not without reason, be inquired, whether she would have been brought to capital punishment, if it had been true that she had conceived by adultery. For although there was a law promulged of punishing adultery with death, Lev 10:10; Deu 22:22; and, in this case, she that was espoused, would be dealt withal after the same manner as it was with her who was become a wife; yet so far was that law modified, that I say not weakened, by the law of giving a bill of divorce, Deu 24:1; etc., that the husband might not only pardon his adulterous wife, and not compel her to appear before the Sanhedrim, but scarcely could, if he would, put her to death. For why otherwise was the bill of divorce indulged?   

Joseph, therefore, endeavours to do nothing here, but what he might, with the full consent both of the law and nation. The adulteress might be put away; she that was espoused could not be put away without a bill of divorce; concerning which thus the Jewish laws: "A woman is espoused three ways; by money, or by a writing, or by being lain with. And being thus espoused, though she were not yet married, nor conducted into the man's house, yet she is his wife. And if any shall lie with her beside him, he is to be punished with death by the Sanhedrim. And if he himself will put her away, he must have a bill of divorce."   

[Put her away privily.] Let the Talmudic tract 'Gittin' be looked upon, where they are treating of the manner of delivering a bill of divorce to a wife to be put away: among other things, it might be given privately, if the husband so pleased, either into the woman's hand or bosom, two witnesses only present.

Haydock: Mat 1:19 - -- And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but "being a just man," and not willing to expose her, by deno...

And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but "being a just man," and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the cause to God. Let us learn from Joseph to be ever tender of our neighbour's reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. (Haydock)

Gill: Mat 1:19 - -- Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deu 22:23 though n...

Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deu 22:23 though not yet come together,

being a just man, observant of the law of God, particularly that which respected adultery, being wholly good and chaste, like the Patriarch of the same name; a character just the reverse of that which the Jews give him, in their scandalous b book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person:

and not willing to make her a public example, or to deliver her, i.e. to the civil magistrate, according to Munster's Hebrew edition. The Greek word signifies to punish by way of example to others, to deter them from sinning; and with the ancients it c denoted the greatest and severest punishment. Here it means either bringing her before the civil magistrate, in order to her being punished according to the law in Deu 22:23 which requires the person to be brought out to the gate of the city and stoned with stones, which was making a public example indeed; or divorcing her in a very public manner, and thereby expose her to open shame and disgrace. To prevent which, he being tender and compassionate, though strictly just and good,

was minded to put her away privily: he deliberately consulted and determined within himself to dismiss her, or put her away by giving her a bill of divorce, in a very private manner; which was sometimes done by putting it into the woman's hand or bosom, see Deu 24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 1:19 In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the o...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 1:1-25 - --1 The genealogy of Christ from Abraham to Joseph.18 He is miraculously conceived of the Holy Ghost by the Virgin Mary, when she was espoused to Joseph...

Maclaren: Mat 1:18-25 - --The Nativity Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found...

MHCC: Mat 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, wh...

Matthew Henry: Mat 1:18-25 - -- The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor ...

Barclay: Mat 1:18-25 - --To our western ways of thinking the relationships in this passage are very bewildering. First, Joseph is said to be betrothed to Mary; then he is s...

Barclay: Mat 1:18-25 - --This passage tells us how Jesus was born by the action of the Holy Spirit. It tells us of what we call the Virgin Birth. This is a doctrine which pr...

Barclay: Mat 1:18-25 - --(iii) The Jews specially connected the Spirit of God with the work of creation. It was through his Spirit that God performed his creating work. In t...

Constable: Mat 1:1--4:12 - --I. The introduction of the King 1:1--4:11 "Fundamentally, the purpose of this first part is to introduce the rea...

Constable: Mat 1:18-25 - --B. The King's birth 1:18-25 The first sentence in this pericope (section) serves as a title for the section, as the sentence in verse 1 did for 1:1-17...

College: Mat 1:1-25 - --MATTHEW 1 I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST (1:1-4:16) The opening scenes of Matthew's Gospel are fundamental for molding f...

McGarvey: Mat 1:18-25 - -- IX. ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS. (At Nazareth, B. C. 5.) aMATT. I. 18-25.    a18 Now the birth [The birth of Jesus i...

Lapide: Mat 1:18-25 - --Ver. 18. — Now the generation of Christ was in this wise. The Birth of Christ happened in this manner. For Birth, the Greek has not γένεσις,...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 1 (Chapter Introduction) Overview Mat 1:1, The genealogy of Christ from Abraham to Joseph; Mat 1:18, He is miraculously conceived of the Holy Ghost by the Virgin Mary, whe...

Poole: Matthew 1 (Chapter Introduction) ARGUMENT The whole revelation of the will of God to the children of men is usually called The Bible, that is, The book, (for the word Bible derives ...

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 1 (Chapter Introduction) (v. 1-17) The genealogy of Jesus. (Mat 1:18-25) An angel appears to Joseph.

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 1 (Chapter Introduction) This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 1 (Chapter Introduction) The Lineage Of The King (Mat_1:1-17) The Three Stages (Mat_1:1-17 Continued) The Realization Of Men's Dreams (Mat_1:1-17 Continued) Not The Righ...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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