As the name Joshua, or Jesus, came from the earliest times of Israel's national history, the name Emmanuel came from its latest, even out of the dark days of King Ahaz, when the hope of the people was directed to the birth of a Child who should bear this name. Some have thought it enough to show that there was a fulfilment of this hope in the time of Ahaz, to make it evident that St. Matthew was mistaken in finding its fulfilment in Christ; but this idea, like so many others of the same kind, is founded on ignorance of the relation of the Old Testament history to the New Testament times. We have seen that though Joshua of the early times and his successor of the same name did each a work of his own, yet both of them were in relation to the future but prototypes of the Great Joshua who was to come. In the same way exactly, if there was, as we believe, a deliverance in the time of Ahaz, to which the prophet primarily referred, it was, as in so many other cases, but a picture of the greater one in which the gracious purpose of God, manifested in all these partial deliverances, was to be "fulfilled," _i.e._, filled to the full. The idea in the name "Emmanuel" was not a new one even in the time of King Ahaz. "I will be with you;" "Certainly I will be with you;" "Fear not, for I am with you,"--such words of gracious promise had been echoed and re-echoed all down the course of the history of the people of God, before they were enshrined in the name prophetically used by Isaiah in the days of King Ahaz; and they were finally embodied, incarnated, in the Child born at Bethlehem in the fulness of the time, to Whom especially belongs that name of highest hope, "Emmanuel," "God with us."