Matthew 1:22

It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, "Now all this was done." Here we must enquire why he should say "all this was done," when above he has only related the conception. It should be known that he says this to shew, that in the presence of God "all this was done" before it was done among men. Or he says, "all" this was done, because he is relating past events; for when he wrote, it was all done.

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]

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.

Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, "Now all this hath happened;" as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets. And at first he had spoken of Mary as "thy wife," but now in the words of the Prophet he brings in the word, "Virgin," that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, "Which was spoken of the Lord by the Prophet."

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, "Halma," [ed. note, a: עןלמה, &c.] 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. 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 have in her womb, and shall bear a Son."

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.

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.

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 shew 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 shewed 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.

As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call His name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, "Thou shalt call," but "They shall call."

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

14; The LXX and three others translate, "Thou shalt call," instead of which we have here, "They shall call," which is not so in the Hebrew; for the word, "Charathi," [ed. note: קראת ] which all render "Thou shalt call," may mean, "And she shall call," that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, "God with us."

It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made "Emmanuel," that is, "God with us," of a Virgin Mother. This "God with us" may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.

It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced. A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

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," shews that this was not spoken to Ahaz, or on his account only.

What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him.

Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, "How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?" [Rom 10:14] That those things which were preached by the Apostle might not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy. For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith.

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 shew 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.

16. Accordingly Christ comes: in His birth, life, words, deeds, sufferings, death, resurrection, ascension, all which the prophets had foretold is fulfilled. He sends the Holy Spirit; fills with this Spirit the believers when they are assembled in one house, and expecting with prayer and ardent desire this promised gift. Being thus filled with the Holy Spirit, they speak immediately in the tongues of all nations, they boldly confute errors, they preach the truth that is most profitable for mankind, they exhort men to repent of their past blameworthy lives, and promise pardon by the free grace of God. Signs and miracles suitable for confirmation follow their preaching of piety and of the true religion. The cruel enmity of unbelief is stirred up against them; they bear predicted trials, they hope for promised blessings, and teach that which they had been commanded to make known. …

And how, one may ask, did He not destroy it? in what way did He rather fulfill either the law or the prophets? The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, “That it might be fulfilled which was spoken by the prophet.” Both when He was born,and when the children sung that wondrous hymn to Him, and when He sat on the ass,and in very many more instances He worked this same fulfillment: all which things must have been unfulfilled, if He had not come.

What then is it which is set before us to-day? “John bare witness of Him, and cried, saying, This was He of whom I spake, He that cometh after me is preferred before me, for He was before me.” The Evangelist is very full in making frequent mention of John, and often bearing about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, (even Josephus imputes the war to his death; and shows, that, on his account, what once was the mother city, is now no city at all, and continues the words of his encomium to great length,) and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. …

8. Let us pass on to other passages, for the brief limits of a letter do not suffer us to dwell too long on any one point. The same Matthew says: “Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying, Behold a virgin shall be with child and shall bring forth a son and they shall call his name Emmanuel.” The rendering of the Septuagint is, “Behold a virgin shall receive seed and shall bring forth a son, and ye shall call his name Emmanuel.” If people cavil at words, obviously ‘to receive seed’ is not the exact equivalent of ‘to be with child,’ and ‘ye shall call’ differs from ‘they shall call.’ Moreover in the Hebrew we read thus, “Behold a virgin shall conceive and bear a son and shall call his name Immanuel.” Ahaz shall not call him so for he was convicted of want of faith, nor the Jews for they were destined to deny him, but she who is to …

1. The first of these occupies ch. 3-8. It turns upon the record in Matt. i. 18-25 , and especially on the words, “Before they came together” (c. 4), “knew her not till, &c.” (5-8).