Mat 1:22, 5:33, Mar 5:19, Luk 1:6, 28, Act 7:33, Heb 8:2, 10 | Barnes | STEP | Verses 22, 23. The prophecy here quoted is recorded in . It was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed in his consternation to go to Ahaz, and tell him to ask a sign from God, ( ); that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God; but feared that the land would be overrun by the armies of Syria, ( ) and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was, therefore, designed originally to denote to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The united land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah be freed from the threatening dangers. This appears to be the literal fulfillment of the passage in Isaiah. Might be fulfilled . It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word fulfilled is used in the Scriptures, and in other writings, in many senses, of which the following are some: 1st. When a thing is clearly predicted , and comes to pass: as the destruction of Babylon, foretold in ; and of Jerusalem, in Matthew 24. 2nd. When one thing is testified or shadowed forth by another, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Hebrews 9. 3rd. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances, and of similar import. Thus, e.g., the last chapters of Isaiah, from the fortieth chapter, foretell the return of the Jews from Babylon; and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance--that of the redeemed under the Messiah, and the return of the people of God to him, and the universal spread of the gospel; and therefore it may be said to be fulfilled in the coming of Jesus, and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances , and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises so grand, that they appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled. 4th. Language is said to be fulfilled when though it was used to express one event, yet it may be used also to express another. Thus a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and so of a proverb, or a declaration respecting human nature. The declaration "there is none that doeth good," ( ,) was at first spoken of a particular race of wicked men. Yet it is applicable to others, and in this sense may be said to have been fulfilled. See . In this use of the word fulfilled , it means not that the passage was at first intended to apply to this particular thing , but that the words aptly or appropriately express the thing spoken of, and may be applied to it. We may say of this as was said of another thing, and thus the words express both , or are fulfilled . The writers of the New Testament seem occasionally to have used the word in this sense. A virgin shall be with child . Matthew clearly understands this as applying literally to a virgin . Comp. . It thus implies that the conception of Christ was entirely miraculous , or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in , "Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me ." Immanuel . This is a Hebrew word, and means, literally, God with us . Matthew doubtless understands this word as denoting that the Messiah was really "God with us," or that the Divine nature was united to the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied; but this was its meaning as applicable to the Messiah. It was fitly expressive of his character ; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth--of the child was a sign that God was with the Jews, to deliver them. The Hebrews often used the name of Jehovah, or God, in their proper names. Thus, Isaiah means "the salvation of Jehovah "Eleazer, "help of God;" Eli, "my God," etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of his miraculous conception; of his being begotten by the Holy Ghost. God was therefore his Father. He was Divine as well as human. His appropriate name was "God with us." And though the mere use of such a name would not prove that he had a Divine nature, yet, as Matthew uses it , and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See . It is this which sheds such peace and joy into the sinner's heart; which gives him such security of salvation; and renders the condescension of God in redemption so great, and his character so lovely. "Till God in human flesh I see, My thoughts no comfort find; The holy, just, and sacred Three, Are terror to my mind. "But if IMMANUEL'S face appears, My hope, my joy, begins; His grace removes my slavish fears, His blood removes my sins." For a full examination of the passage, see Barnes "Is 7:14" . (y) "saying"

Matthew 1:22

Verses 22, 23. The prophecy here quoted is recorded in Isa 7:14. It was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed in his consternation to go to Ahaz, and tell him to ask a sign from God, (Is 7:10, 11); that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God; but feared that the land would be overrun by the armies of Syria, (Isa 7:12) and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was, therefore, designed originally to denote to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The united land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah be freed from the threatening dangers. This appears to be the literal fulfillment of the passage in Isaiah.

Might be fulfilled. It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word fulfilled is used in the Scriptures, and in other writings, in many senses, of which the following are some:

1st. When a thing is clearly predicted, and comes to pass: as the destruction of Babylon, foretold in Isa 13:19-22; and of Jerusalem, in Matthew 24.

2nd. When one thing is testified or shadowed forth by another, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Hebrews 9.

3rd. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances, and of similar import. Thus, e.g., the last chapters of Isaiah, from the fortieth chapter, foretell the return of the Jews from Babylon; and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance--that of the redeemed under the Messiah, and the return of the people of God to him, and the universal spread of the gospel; and therefore it may be said to be fulfilled in the coming of Jesus, and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances, and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises so grand, that they appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled.

4th. Language is said to be fulfilled when though it was used to express one event, yet it may be used also to express another. Thus a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and so of a proverb, or a declaration respecting human nature. The declaration "there is none that doeth good," (Ps 14:3,) was at first spoken of a particular race of wicked men. Yet it is applicable to others, and in this sense may be said to have been fulfilled. See Rom 3:10. In this use of the word fulfilled, it means not that the passage was at first intended to apply to this particular thing, but that the words aptly or appropriately express the thing spoken of, and may be applied to it. We may say of this as was said of another thing, and thus the words express both, or are fulfilled. The writers of the New Testament seem occasionally to have used the word in this sense.

A virgin shall be with child. Matthew clearly understands this as applying literally to a virgin. Comp. Lk 1:34. It thus implies that the conception of Christ was entirely miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb 10: 5, "Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me."

Immanuel. This is a Hebrew word, and means, literally, God with us. Matthew doubtless understands this word as denoting that the Messiah was really "God with us," or that the Divine nature was united to the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied; but this was its meaning as applicable to the Messiah. It was fitly expressive of his character; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth--of the child was a sign that God was with the Jews, to deliver them. The Hebrews often used the name of Jehovah, or God, in their proper names. Thus, Isaiah means "the salvation of Jehovah "Eleazer, "help of God;" Eli, "my God," etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of his miraculous conception; of his being begotten by the Holy Ghost. God was therefore his Father. He was Divine as well as human. His appropriate name was "God with us." And though the mere use of such a name would not prove that he had a Divine nature, yet, as Matthew uses it, and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See Php 2:6-8. It is this which sheds such peace and joy into the sinner's heart; which gives him such security of salvation; and renders the condescension of God in redemption so great, and his character so lovely. "Till God in human flesh I see,

My thoughts no comfort find;

The holy, just, and sacred Three,

Are terror to my mind.

"But if IMMANUEL'S face appears,

My hope, my joy, begins;

His grace removes my slavish fears,

His blood removes my sins."

For a full examination of the passage, see Barnes "Is 7:14".

(y) "saying" Is 7:14

Matthew 5:33

Verse 33. Thou shalt not forswear thyself. Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Lev 19:12, De 23:23. By those laws, men were forbid to perjure themselves, or to forswear, that is, swear falsely.

Perform unto the Lord. Perform literally, really, and religiously, what is promised in an oath.

Thine oaths. An oath is a solemn affirmation, or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favour, if what is affirmed is false. A false oath is called perjury; or, as in this place, forswearing.

It appears, however, from this passage, as well as from the ancient writings of the Jewish Rabbins, that while they professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered as binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Jehovah, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. It was the practice of swearing in common conversation, and especially swearing by created things. To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his peculiar abode; the head was made by him, and was so much under his control, that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God; and could not be without guilt

Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion, and by everything, that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mt 26:63,64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Rom 1:9, 9:1, Gal 1:20, Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Ex 22:11, Lev 5:1, Nu 5:19 De 29:12,14.

(z) "not forswear thyself" Lev 19:12, Nu 30:2, De 23:23

Mark 5:19

Verse 19. Jesus suffered him not. Various reasons have been conjectured why Jesus did not suffer this malt to go with him. It might be, that he wished to leave him among the people, as a conclusive evidence of his power to work miracles. It might be that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete and that he had power over the devils when absent, as well as when present. But the probable reason is, that he desired to restore him to his family and friends. He was probably a man of influence, and Jesus was unwilling to delay the joy of his friends, and prolong their anxiety, by suffering him to remain away from them.

(d) "and tell them" Ps 66:16, Isa 38:19

Luke 1:6

Luke 1:28

Verse 28. Hail (c) . This word of salutation is equivalent to Peace be with thee, or Joy be with thee; a form of speech implying that she was signally favoured, and expressing joy at meeting her.

Highly favoured (2). By being the mother of the long-expected Messiah--the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honour for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honour, which would have rendered infinitely illustrious any of the daughters of Adam--the honour of giving birth to the world's Redeemer and the Son of God.

The Lord is with thee (d) . The word is is not in the original, and the passage may be rendered either "the Lord is with thee," or "the Lord be with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her.

Blessed art thou among women. This passage is equivalent to saying "thou art the most happy of women."

Acts 7:33

Verse 33. Then said the Lord, etc. In Ex 3 this is introduced in a different order, as being spoken before God said, "I am the God," etc.

Put off thy shoes, etc. Ex 3:5. To put off the shoes, or sandals, was an act of reverence. Especially the ancients were not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house, as a mere matter of civility. Comp. Jn 13:6. See Josh 5:15.

Is holy ground. Is rendered sacred by the symbol of the Divine Presence. We should enter the sanctuary, the place set apart for Divine worship, not only with reverence m our hearts, but with every external indication of veneration. Solemn awe, and deep seriousness, become the place set apart to the service of God.

(b) "Put off thy shoes" Josh 5:15, Eccl 5:1

Hebrews 8:2

Verse 2. A minister of the sanctuary. Marg. "or holy things." Gr. τωναγιων. The Greek may either mean the sanctuary--denoting the Holy of Holies--or holy things. The word sanctuary kodesh--was given to the tabernacle or temple as a holy place, and the plural form which is here used-- τααγια--was given to the most holy place by way of eminence --the full form of the name being-- --kodesh kodushim, or, αγιααγιων hagia hagion, (Jahn's Arche. & 328,) or, as it is here used, simply as τααγια. The connexion seems to require us to understand it of the most holy place, and not of holy things. The idea is, that the Lord Jesus, the great High Priest, has entered into the Holy of Holies in heaven, of which that in the tabernacle was an emblem. For a description of the most holy place in the temple, Mt 21:12.

And of the true tabernacle. The real tabernacle in heaven, of which that among the Hebrews was but this type. The word tabernacle σκηνη means, properly, a booth, hut, or tent, and was applied to the tent which Moses was directed to build as the place for the worship of God. That tabernacle, as the temple was afterwards, was regarded as the peculiar abode of God on earth. Here the reference is to heaven, as the dwelling place of God, of which that tabernacle was the emblem or symbol. It is called the "true tabernacle," as it is the real dwelling of God, of which the one made by Moses was but the emblem. It is not moveable and perishable like that made by man, but is unchanging and eternal.

Which the Lord pitched, and not man. The word pitched is adapted to express the setting up of a tent. When it is said that "the Lord pitched the true tabernacle"--that is, the permanent dwelling in heaven--the meaning is, that heaven has been fitted up by God himself, and that whatever is necessary to constitute that an appropriate abode for the Divine majesty has been done by him. To that glorious dwelling the Redeemer has been received, and there he performs the office of High Priest in behalf of man. In what way he does this the apostle specifies in the remainder of this chapter, and in chapters 9 and 10.

(1) "of the sanctuary" "holy things" (b) "sanctuary" Heb 9:8,12,24

Hebrews 8:10

Verse 10. For this is the covenant. This is the arrangement, or the dispensation, which shall succeed the old one.

With the house of Israel. With the true Israel; that is, with all those whom he will regard and treat as his friends.

After those days. This may either mean, "after those days I will put my laws in their hearts," or, "I will make this covenant with them after those days." This difference is merely in the punctuation, and the sense is not materially affected. It seems to me, however, that the meaning of the Hebrew in Jeremiah is, "in those after days" Isa 2:1, "I will put my laws into their mind;" that is, in that subsequent period, called in Scripture "the after times," "the last days;" "the ages to come," meaning the last dispensation of the world. Thus interpreted, the sense is, that this would be done in the times of the Messiah.

I will put my laws into their mind. Marg. Give. The word give in Hebrew is often used in the sense of put. The meaning here is, that they would not be mere external observances, but would affect the conscience and the heart. The laws of the Hebrews pertained mainly to external rites and ceremonies; the laws of the new dispensation would relate particularly to the inner man, and be designed to control the heart. The grand peculiarity of the Christian system is, that it regulates the conscience and the principles of the soul rather than external matters. It prescribes few external rites, and those are exceedingly simple, and are merely the proper expressions of the pious feelings supposed to be in the heart; and all attempts either to increase the number of these rites, or to make them imposing by their gorgeousness, have done just so much to mar the simplicity of the gospel, and to corrupt religion.

And write them in their hearts. Marg. Upon. Not on tables of stone or brass, but on the soul itself. That is, the obedience rendered will not be external. The law of the new system will have living power, and bind the faculties of the soul to obedience. The commandment there will be written in more lasting characters than if engraved on tables of stone.

And I will be to them a God. This is quoted literally from the Hebrew. The meaning is, that he would sustain to them the appropriate relation of a God; or, if the expression may be allowed, he would be to them what a God should be, or what it is desirable that men should find in a God. We speak of a father's acting in a manner appropriate to the character of a father; and the meaning here is, that he would be to his people all that is properly implied in the name of God. He would be their Lawgiver, their Counsellor, their Protector, their Redeemer, their Guide. He would provide for their wants, defend them in danger, pardon their sins, comfort them in trials, and save their souls, he would be a faithful friend, and would never leave them nor forsake them. It is one of the inestimable privileges of his people that JEHOVAH is their God. The living and ever-blessed Being who made the heavens sustains to them the relation of a Protector and a Friend, and they may look up to heaven feeling that he is all which they could desire in the character of a God.

And they shall be to me a people. This is not merely stated as a fact, but as a privilege. It is an inestimable blessing to be regarded as one of the people of God, and to feel that we belong to him--that we are associated with those whom he loves, and whom he treats as his friends.

(1) "put" "give" (2) "in" "upon" (a) "and I" Hoss 2:23, Zech 8:8 (*) "God" "Be their God"