The Angel Appears to Joseph in a Dream (Matthew 1:18–25)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homilies IV–V (on Matthew 1:18–25) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.IV_1.html

On what Scripture means by calling Joseph "a just man":

By "a just man" in this place he means him that is virtuous in all things. ... Being then "just," that is good and considerate, "he was minded to put her away privily."

On Joseph's gentleness, that he would not grieve the Virgin even in small things:

But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law.

On the deliverance signified by the name Jesus, "for he shall save his people from their sins":

For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.

On why the Evangelist wrote that Joseph "knew her not till she had brought forth" her Son:

He hath here used the word "till," not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man.

On Joseph's obedience when he was raised from sleep:

Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible?

Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 1:19) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.i.html

(Origen's exposition of Matthew 1 survives only in fragments; this reading of Joseph's justice is preserved through the Catena.) On why Joseph sought to put Mary away, not from suspicion but from awe:

But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

Blessed Augustine of Hippo (354–430)

Sermons and Enchiridion (on Matthew 1:19–20) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.i.html

On the mercy of the just man, who sought the benefit rather than the punishment of the one he suspected:

But Joseph, "being a just man," with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

On the meaning of "conceived of the Holy Ghost," that the Spirit is not therefore the Father of Christ's manhood:

But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it.

St. Jerome (c. 347–420)

Commentary on Matthew, and Against Helvidius (on Matthew 1:19–25) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.i.html

On Joseph's silence as a testimony to Mary's purity:

Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.

On the sign of Isaiah, which must be something new and wonderful:

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?

On the two names, Emmanuel and Jesus:

This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us ... But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race.

On the word "until," which does not imply a change afterward:

In like manner, "until" often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, "Even to your old age I am He." Will God then cease to be when they are grown old?

St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Matthew 1:19–20) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.i.html

On how a righteous man ought to act toward his wife's supposed disgrace:

St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife's disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, "Being a just man."

On what Joseph's very purpose to put her away confesses:

But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

On the angel's calling Mary his wife:

Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

St. Peter Chrysologus (c. 380–450)

Sermons (on Matthew 1:20–21) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.i.html

On why the betrothed husband is bidden "fear not":

As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death.

On who it is that Mary bore, and from what he saves:

Let them approach to hear this, who ask, Who is He that Mary bare? "He shall save His people;" not any other man's people; from what? "from their sins."