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 1 John 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, Leviticus 20:10; Ezekiel 16:38, Ezekiel 16:40; John 8:5. This punishment was also inflicted where the person was not married, but betrothed, Deuteronomy 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, Deuteronomy 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 Psalm 37:5-6.

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.

Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deuteronomy 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 Deuteronomy 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 Deuteronomy 24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."

(b) Teldos Jesu, p. 3.((c) A. Gellii Noct. Attic. l. 6. c. 14.

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 Matthew 8:3, "I will, be thou cleansed;" or at Romans 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, Matthew 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: Mark 15:15, "Pilate willing" (βουλόμενος); compare Luke 23:20, "Pilate willing" (θέλων). Acts 27:43, "The centurion willing" (βουλόμενος); Matthew 27:17, "Whom will ye that I release" (θέλετε); so Matthew 27:21. John 18:39, "Will ye that I release" (βούλεσθε); Matthew 14:5, "When he would have put him to death" (θέλων). Mark 6:48, "He would have passed by them" (ἤθελε); Acts 19:30, "Paul would have entered" (βουλόμενος). Acts 18:27, "He was disposed to pass" (βουλόμενος). Titus 3:8, "I will that thou affirm" (βούλομαι). Mark 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 (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c) Of men (Acts 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?" John 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? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 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 Mark 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. Mark 10:43, "Whosoever will be great," expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.

3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.)

Βούλομαι occurs in the following senses:

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

2. Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).

continued...

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

1:19 Joseph her husband. Betrothal, according to the law (De 22:23,24), made him her husband before marriage.

A just man. Righteous 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 De 24:1.

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

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.

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, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.