Church Fathers Commentary Matthew 1:20

"But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit." — Matthew 1:20 (ASV)

Remigius of Auxerre: Because Joseph intended, as has been said, to send Mary away secretly—and if he had done this, few would have thought her a virgin rather than a harlot—his plan was changed by divine revelation. Therefore, it is said, "While he was considering these things."

Glossa Ordinaria: In this, we should note the wisdom of a soul that desires to undertake nothing rashly.¹

St. John Chrysostom: Also, observe the mercy of Joseph, for he shared his suspicions with no one, not even with her whom he suspected, but kept them to himself.

Pseudo-Augustine: Yet though Joseph considers these things, Mary, the daughter of David, should not be troubled. Just as the Prophet's word brought pardon to David, so the Savior's angel delivers Mary. Behold, Gabriel, the groomsman of this Virgin, appears again, as it follows, "Behold, the angel of the Lord appeared to Joseph."²

St. Ambrose of Milan: The word "appeared" conveys the power of the One who appeared, allowing Himself to be seen wherever and however He pleases.

Rabanus Maurus: How the angel appeared to Joseph is declared in the words, "in a dream;" that is, just as Jacob saw the ladder through a kind of vision in the eyes of his heart.

St. John Chrysostom: He did not appear as openly to Joseph as he did to the shepherds, because Joseph was faithful; the shepherds needed such a vision because they were unlearned. The Virgin also needed this, as she first had to be instructed in these mighty wonders. Similarly, Zechariah needed the wonderful vision before the conception of his son.

Glossa Ordinaria: The appearing angel calls him by name and adds his lineage to banish fear: "Joseph, son of David." He says "Joseph" as if he were known to him by name and was a close friend.³

Pseudo-Chrysostom: By addressing him as "son of David," he sought to remind him of God's promise to David that the Christ would be born from his line.

St. John Chrysostom: But by saying, "Do not be afraid," he shows that Joseph was afraid he had offended God by being with an adulteress, for he would only have considered sending her away for such a reason.

St. Peter Chrysologus: As her betrothed husband, he is also admonished not to be afraid, for the compassionate mind has the most fear. It is as if to say, "This is not a cause for death, but for life; she who brings forth life does not deserve death."

Pseudo-Chrysostom: Also, by the words, "Do not be afraid," he wanted to show that he knew Joseph's heart, so that by this, Joseph might have more faith in the good things to come that he was about to announce concerning Christ.

St. Ambrose of Milan: Do not be troubled that he calls her his wife, for she is not robbed of her virginity by this. Instead, her marriage is affirmed, and the reality of her marriage is declared.⁴

St. Jerome: But we should not think that she ceased to be betrothed because she is here called "wife," since we know it is the custom in Scripture to call an engaged man and woman husband and wife. This is confirmed by that text in Deuteronomy: If a man finds a virgin in the field who is betrothed to a man, and forces her and lies with her, he shall die, because he has humbled his neighbor's wife (Deuteronomy 22:25).

St. John Chrysostom: He says, "Do not be afraid to take;" that is, to keep her at home, for in his mind, he had already dismissed her.

Rabanus Maurus: Or, "to take her" means to receive her in marital union and constant companionship.

Pseudo-Chrysostom: There were three reasons why the angel appeared to Joseph with this message. First, so that a just man, acting with just intentions, might not be led into an unjust action. Second, for the honor of the mother herself, for if she had been sent away, she could not have been free from evil suspicion among unbelievers. Third, so that Joseph, understanding the holy conception, might preserve his continence with even greater care than before.

The angel did not appear to Joseph before the conception so that he would not think the same things Zechariah thought, nor suffer what he did by falling into the sin of unbelief concerning his wife's conception in her old age. For it was even more incredible that a virgin should conceive than that an elderly woman should conceive.

St. John Chrysostom: The angel appeared to Joseph when he was in this state of confusion so that the angel's wisdom might be apparent to Joseph, and that this might be a proof to him of the things the angel said. For when Joseph heard from the angel's mouth the very things he was thinking to himself, this was an undeniable proof that he was a messenger from God, who alone knows the secrets of the heart.

The Evangelist's account is also beyond suspicion, as he describes Joseph feeling everything a husband would likely feel. By this, the Virgin was also further removed from suspicion, because her husband had felt jealous, yet still took her home and kept her with him after her conception.

She had not told Joseph what the angel had said to her because she did not think her husband would believe her, especially since he had already begun to suspect her.

But the angel announced the conception to the Virgin before it took place, lest, if he had delayed until afterward, she would be in distress. And it was fitting that the Mother who was to receive the Maker of all things be kept free from all trouble. The angel not only vindicates the Virgin from all impurity but also shows that the conception was supernatural, not only removing his fears but also adding a reason for joy, saying, "That which is born in her is of the Holy Spirit."

Glossa Ordinaria: To be "born in her" and "born of her" are two different things. To be born of her is to come into the world; to be born in her is the same as to be conceived. Or, the word "born" is used according to the foreknowledge the angel has from God, for whom the future is as the past.⁵

Pseudo-Augustine: But if Christ was born by the agency of the Holy Spirit, how is it said, "Wisdom has built her house?" (Proverbs 9:1).⁶

That "house" can be understood in two ways. First, the house of Christ is the Church, which He built with His own blood. Second, His body may be called His house, just as it is called His temple. But the work of the Holy Spirit is also the work of the Son of God because of the unity of their nature and will. For whether it is the Father, the Son, or the Holy Spirit who does it, it is the Trinity that works, and what the Three do is the work of the One God.

St. Augustine of Hippo: But should we therefore say that the Holy Spirit is the Father of the man Christ, so that just as God the Father begot the Word, the Holy Spirit begot the man? This is such an absurdity that the ears of the faithful cannot bear it.⁷

How then can we say that Christ was born of the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For insofar as He is man, He was created, as the Apostle says: "He was made of the seed of David according to the flesh" (Romans 1:3). For although God made the world, it is not right to say that the world is the Son of God or was born of Him; rather, it was made, created, or formed by Him.

But since we confess that Christ was born of the Holy Spirit and of the Virgin Mary, how can He be the Son of the Virgin but not the Son of the Holy Spirit? It does not follow that whatever is born from something must therefore be called the son of that thing. For, not to mention that from a man is born, in one sense, a son, and in another, a hair, vermin, or a worm—none of which is his son—certainly no one would call those who are born of water and the Spirit "sons of water," but rather sons of God their Father and of their Mother, the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

1. ap Anselm
2. Serm. in App. 195
3. part Int., part Anselm
4. Luc., ii, 5
5. ord
6. Hil. Quaest. N. et V. Test. q. 52
7. Enchir., 38