Verse:
Then Joseph her husband, being a just ( dikaios ) [man], and not willing to make her a publick example, was minded to put her away privily.
Commentary by Adam Clarke
Verse 19. To make her a public example Source
--- to expose her to public infamy; from , near, and ---, 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, ------, 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 offence was against himself, he had a right to pass it by if he chose. Some have supposed that the term ------ should be translated merciful, and it certainly often has this signification; but here it is not necessary.
Commentary by Coffman
Verse 19 As Joseph thought on these things, his desire was to show mercy to one who appeared, in his eyes, to be guilty of sin. The noble character of Joseph who desired to shield Mary under those circumstances is most commendable. He was of a different kind from those in the present day who delight to expose what they fancy to be the sins of others. In Joseph was fulfilled the word of the Lord which declares that "He that is of a faithful spirit concealeth the matter" (Proverbs 11:13).
And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. Source
Proverbs 11:13
A gossip betrays a confidence,
but a trustworthy man keeps a secret.
Commentary by The FourFold Gospel
1:19 And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. Source
And Joseph her husband, being a righteous [man]. As a righteous man he could not complete his marriage, and thus stain his family name. As a merciful man he did not wish to openly disgrace the one to whom he was so fondly attached. He wished to act justly toward his own reputation, and mercifully toward the reputation of Mary.
And not willing to make her a public example. He did not wish to expose her to the shame of a public trial before the court, nor to punish her as the law permitted.
Was minded to put her away privily. The law of Moses gave the husband the power of divorce (Deuteronomy 24:1). The bill or writing certifying the divorce usually stated the cause, and was handed to the wife in the presence of witnesses. Joseph evidently intended to omit stating any cause in the bill, that there might be no record to convict her of shame. The law of divorce applied to betrothed as well as to married persons. In his kindness Joseph anticipates the special teaching of Christ and the general instruction of Paul (Matthew 19:8 Galatians 6:1). How different the conduct of the innocent Joseph from that of guilty Judah (Genesis 38:24). Judah needed some one to point out his unfitness (John 8:7).
Deuteronomy 24:1 Matthew 19:8
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, Galatians 6:1
Jesus replied, "Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. Genesis 38:24
Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. John 8:7
About three months later Judah was told, "Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant."
Judah said, "Bring her out and have her burned to death!"
But Jesus bent down and started to write on the ground with his finger. When they kept on questioning him, he straightened up and said to them, "If any one of you is without sin, let him be the first to throw a stone at her."
Commentary by Jamieson, Fausset, and Brown
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. Source
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.
De 22:23, 24
If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
you shall take both of them to the gate of that town and stone them to death-the girl because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.
De 24:1
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
Commentary by John Gill
Then Joseph her husband being a just man,
To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, (Deuteronomy 22:23,24) though not yet come together,
Deuteronomy 22:23,24
23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
24 you shall take both of them to the gate of that town and stone them to death-the girl because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.and not willing to make her a public example,
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 book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person: was minded to put her away privily:
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 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 (Deuteronomy 22:23,24) 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, Source
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 (Deuteronomy 24:1) . In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."
Deuteronomy 24:1
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
Commentary by John Lightfoot
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. Source
[But Joseph, being a just man, &c.] 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, Leviticus 10:10, Deuteronomy 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, Deuteronomy 24:1, &c., 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."
Leviticus 10:10 Deuteronomy 22:22
You must distinguish between the holy and the common, between the unclean and the clean, Deuteronomy 24:1
If a man is found sleeping with another man's wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
[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.
Commentary by Matthew Henry
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 how the bones are formed in the womb of any one that is with child (Ecclesiastes 11:5 ), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Psalms 139:13-16 ), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,
Ecclesiastes 11:5
As you do not know the path of the wind,
or how the body is formed in a mother's womb,
so you cannot understand the work of God,
the Maker of all things.
I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro--that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deuteronomy 20:7 . Christ was born of a virgin, but a betrothed virgin,
1. To put respect upon the marriage 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 (Matthew 13:55 ), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was 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 marry 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.
Matthew 13:55 Deuteronomy 20:7
"Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas?
7 Has anyone become pledged to a woman and not married her? Let him go home, or he may die in battle and someone else marry her."
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 Elizabeth, 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 show 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 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 worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth 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.
Luke 1:56
Mary stayed with Elizabeth for about three months and then returned home.
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 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 so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deuteronomy 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! Genesis 38:24 . How good it is 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 shows what is the end to be aimed at in punishment--the giving of warning to others: it is in terrorem--that all about may hear and fear. Smite the scorner, and the simple will beware.
Deuteronomy 22:23,24 Genesis 38:24
23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
24 you shall take both of them to the gate of that town and stone them to death-the girl because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.
About three months later Judah was told, "Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant."
Judah said, "Bring her out and have her burned to death!"
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 the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deuteronomy 22:26 ), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards 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 that it may prove better. Summum just 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; and threatening, even when just, must be moderated.
Deuteronomy 22:26
Do nothing to the girl; she has committed no sin deserving death. This case is like that of someone who attacks and murders his neighbor,
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, that is, 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, Matthew 1:20,21 .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. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception--the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. NoSource
Matthew 1:20,21
20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit.
21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins."
Commentary by The Peoples New Testament
19. Joseph her husband. Betrothal, according to the law (Deut. 22:24), made him her husband before marriage. A righteous man. Just and humane. To put her away publicly was to expose her to the penalty of death. Probably she had made her defense to him, but her story was so wonderful that he was in doubt. Privily. Give her a bill of divorce. See Deut. 24:1. Source
Deut. 22:24 Deut. 24:1
24 you shall take both of them to the gate of that town and stone them to death-the girl because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.
1 If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
Commentary by Robertsons
A Righteous Man (dikaiov).
Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke 1:6) and Simeon (Luke 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 (Deuteronomy 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).
Luke 1:6 Luke 2:25
Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. Deuteronomy 22:23
Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him.
If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
And yet not willing (kai mh telwn).Source
So we must understand kai here, "and yet." Matthew makes a distinction here between "willing" (telwn) and "wishing" (eboulhth), that between purpose (telw) 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 (Colossians 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 (deigmatismov) 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 (paradeigmatizw) in Hebrews 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 ght laid down in the Mishna, without a public trial. He had to give her the writ (ght) and pay the fine (Deuteronomy 24:1). So he proposed to do this privately (latrai) 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).
Colossians 2:15 Hebrews 6:6
And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. Deuteronomy 24:1
if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
About Commentary Authors
Prepared by William C. Barman for George Young Memorial United Methodist Church -- Palm Harbor, FL on 9/25/03; 5:11:53 PM