Annotations on the New Testament
[ s] V. 78. Day-spring from on high ] That 〈 in non-Latin alphabet 〉 is here the title of Christ, there is no question, whether it be literally to be rendered the East, or the rising of the sun, that sun of righteousness, Mal. 4. 2. And this title seems formerly to have been bestowed on him, Zach. 3. 8. and 6. 12. 〈 in non-Latin alphabet 〉 . Behold the man whose name is the East, or rising of the sun, as Justin Martyr cites it dial. cum Tryph. For which we ordinarily have, whose name is the Branch. The Hebrew 〈 in non-Latin alphabet 〉 signifies oriri to rise or spring, and that may be applied to a branch that sprouts out of the tree, but so also it belongs to the rising sun, and accordingly signifies also lucere, to shine, and Heb. 1. 12. the brightness is in the Syriac Ts • mach of his glory. And if 〈 in non-Latin alphabet 〉 in Zacharias be not a quite distant thing from the same word here in this other Zacharias, it must then needs be in this other sense, for that here it is so, appears by that which follows, both of visiting, and giving light to them that sit in darkness. And so it may well be read out of that Prophet too, ch. 6. 12. not, he shall grow or branch up; (referring to the word Branch, but) he shall rise up, 〈 in non-Latin alphabet 〉 , or, as 〈 in non-Latin alphabet 〉 signifies, shine out from under him. Hence is it that where 〈 in non-Latin alphabet 〉 the East is used in other places of Scripture, some of the Greek Scholiasts have still applied it to Christ. As Bar. 4. 36. 〈 in non-Latin alphabet 〉 , look toward the East, i. e. saith Olympiodorus, 〈 in non-Latin alphabet 〉 , to the Sun of righteousness, our Lord Jesus Christ. And Jer. 23. 5. I will raise up unto David 〈 in non-Latin alphabet 〉 in the Septuagint, the righteous East; Severus renders it 〈 in non-Latin alphabet 〉 , Christ the Sun of righteousness. And from hence perhaps it is that Tacitus hist. l. 5. at the destruction of Jerusalem, saith that some on that occasion remembered antiquas Sacerdotum literas, the ancient writings of the Priests, which foretold eo ipso tempore fore ut valesceret Oriens, that at that very time it should come to pass, that the East should prevail, i. e. Christ, cujus nomen est Oriens, whose name is the East, meaning all this while by the East, that Orient or rising Sun, and not the point, from whence he risech. To which purpose also may applied that of Philo 〈 in non-Latin alphabet 〉 , the Father of all things sent him forth (in the word from whence the original 〈 in non-Latin alphabet 〉 comes) his most ancient son, or first born.
[ t] V. 79. Shadow of death ] What is the meaning of this figurative speech, the shadow of death, will be best conjectured by comparing it with Psal. 23. 4. though I walk thorough the valley of the shadow of death, &c. There making God his shepherd v. 1. he compares himself to a sheep, which feeds sometimes upon an hill, sometimes in a valley, and again may be supposed to be in danger of Wolves, or else free from that danger. The hills being the highest, have all the light and warmth of the sun upon them, and the valleys contrariwise that are shaded by the hills have much less of that warmth or light, and being also more subject to incursion of Wolves then the hills were, (where their coming would be more discernible) this is there the meaning of, [ the valley of the shadow of death ] a gloomie vale of danger of the utmost evil. Proportionably here (in a spiritual sense) the shadow of death is a state of sin, and ignorance, want of light, or knowledge, and want of warmth, or grace, the description of the state under the Law, which afforded neither of these in any proportion to what is now done by Christ, and so left men in a dangerous condition, till Christ was thus pleased to shine upon them, and thereby to rescue them out of it.
Annotations on Chap. I.
[ a] V. 1. Most surely believed ] This word 〈 in non-Latin alphabet 〉 hath several notions in the New Testament: 1. It is no more then 〈 in non-Latin alphabet 〉 to be fulfilled, performed, done. So 2 Tim. 4. 5. 〈 in non-Latin alphabet 〉 , fulfil or perform thy ministry. So saith Phavorinus 〈 in non-Latin alphabet 〉 , fulfil, adding, 〈 in non-Latin alphabet 〉 , as the Apostle saith, Fulfil, or perform thy ministry. So in Nile 〈 in non-Latin alphabet 〉 to fulfil desire is to do what is desired, so 2 Tim. 4. 17. 〈 in non-Latin alphabet 〉 , that the preaching may be fulfilled, i. e. gone through with, and that the Gentiles may hear, i. e. that it may be preached to the Gentiles also. So in Hesychius Presbyter, Cent. 2. 10. 〈 in non-Latin alphabet 〉 , the Old Testament did not perfect or complete the inward man to piety, or in that respect; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in the same sense. And so 'tis in this place, 〈 in non-Latin alphabet 〉 , things which have been done, performed, acted, among us, of which the 〈 in non-Latin alphabet 〉 , or narration ensuing doth consist. And this is perfectly agreeable to the notion of the Hebrew 〈 in non-Latin alphabet 〉 (that in the Old Testament is once rendered by it) which signifies to fulfil, and perform, as well as to fill. So the Hebrews have a proverb 〈 in non-Latin alphabet 〉 let a man fulfil his heart, i. e. do what he lists, and in the Psalmist [to fill, or fulfil, all thy mind ], is [ to grant all thy petitions. ] Secondly then it signifies to fill, and so 〈 in non-Latin alphabet 〉 is fullness or plenty, Col. 2. 2. 〈 in non-Latin alphabet 〉 the riches of the fullness of understanding, and because the Hebrew 〈 in non-Latin alphabet 〉 signifies Metaphorical, as well as real filling, infusing, imbuing, &c. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 do so too. And according to the matter of subject, to which it is applied, the signification is yet farther varied. For so being applied to the Heart, the principle of action, it signifies [to incite to any action, to embolden to do anything] and when there is anything of difficulty in it, or of danger, then it is particularly to give courage, or confidence, to embolden. So Act. 5. 3. 〈 in non-Latin alphabet 〉 ; why hath Satan filled thy heart, that thou shouldst lie, or deceive the Holy Ghost? i. e. why, or how did Satan incline or embolden thee to do this villainy? and so Eccles. 8. 11. 〈 in non-Latin alphabet 〉 , the heart of the sons of men is filled to do evil, i. e. men are by impunity incited and emboldened to do so. So Hest. 7. 5. who hath filled his heart to do this? or, whose heart hath filled him to do this? where the Greek reads distinctly 〈 in non-Latin alphabet 〉 ; who is it that hath dared? to denote the danger that he incurred that had done it, and so the boldness of the adventurer. And thus 〈 in non-Latin alphabet 〉 comes ordinarily to signify boldness, confidence, 〈 in non-Latin alphabet 〉 Heb. 6. 11. confidence of hope, the same with 〈 in non-Latin alphabet 〉 elsewhere, 〈 in non-Latin alphabet 〉 , confidence of faith, Heb. 10. 22. the effect of being washed from an evil conscience in the end of the verse, and the instrument of the 〈 in non-Latin alphabet 〉 , coming cheerfully to God, in the beginning. So 〈 in non-Latin alphabet 〉 Rom. 4. 21. being confident that God was able, and so boldly depending on it. So 1 Thess, 1. 5. Our Gospel hath been towards you (preached to you) not only in word, but in power, and in the holy Ghost, 〈 in non-Latin alphabet 〉 , and in or with much confidence, for so the next words [ as ye know what manner of men we were among you ] are interpreted, c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention. And so Rom. 14. 5. 〈 in non-Latin alphabet 〉 , Let every man have assurance (such as on which his actions are to depend) in his own (not any other man's) understanding. The Kings MS. leaves out 〈 in non-Latin alphabet 〉 , and then the meaning is Let a man be moved to do anything by his own, not by another man's conscience, for so the Context enforce • h, being in opposition to one man's judging another for doing what he thinks he ought to do, v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another man's conscience? These are the places where the word is used in these books, which are therefore put together here in the first place.
[ b] V. 2. Ministers ] Two possible acceptions there are of the phrase, 〈 in non-Latin alphabet 〉 here, first 〈 in non-Latin alphabet 〉 the word may signify, as it doth in some other places, the matter, the thing spoken of, for so it doth v. 4. 〈 in non-Latin alphabet 〉 , the words, i. e. the things, wherein thou hast been instructed. So 〈 in non-Latin alphabet 〉 , the word, i. e. thing done c. 2. 15. (see Note on Mat. 2. h.) and in this notion 〈 in non-Latin alphabet 〉 ] will be the Apostles, as those that were Christ's instruments and officers, not only saw, but acted themselves the things, the passages that are here related. And this is the plainest and clearest meaning of the phrase. 2 lie. It is the opinion of other learned men, and, among them of Budaeus, that 〈 in non-Latin alphabet 〉 signifies here, as generally it doth throughout S. Johns Gospel, the word, i. e. Christ incarnate. That the use of this phrase or title of Christ should not be appropriated to S. John only, may appear probable, because this style seems to have been known among the Jews, before Christ's time, and is oft used by the Chaldee paraphrast, 〈 in non-Latin alphabet 〉 the word of the Lord. As when Gen. 3. 22. we read, The Lord said, Behold the man, &c. the Targum hath it [ And the word of the Lord God said, Behold Adam whom I have created alone in my age, as I am alone in the highest heavens, see the learned Paul Fagius on the Chaldee paraphrase of that place. So Gen. 26. the word of the Lord created Adam. So Isa. 1. 17. instead of my soul, the Targum hath 〈 in non-Latin alphabet 〉 my word hateth, and c. 45. 17. Israel is delivered or saved, by the Lord, they read, 〈 in non-Latin alphabet 〉 by the word of the Lord, so Jer. 1. 8. because I am with thee, they read, because my word is with thee, and so Psal. 110. 1. The Lord said unto my Lord, they again, The Lord said 〈 in non-Latin alphabet 〉 to his word. And to Abraham, Gen. 15. 1. I am thy shield, My word is thy shield. So is Christ called the word, in the Alcoran, and therefore the paraphrast of it, Ben Achmet expounds his word by the son of Mary. And it seems this word in this sense was gotten among the Heathens very anciently, which caused Amelius, when he read the beginning of S. Johns Gospel, to cry out, Per Jovem barbarus iste cum nostro Platone sentit, verbum Dei in ordine principii esse, This barbarian is of our Plato's opinion, that the word of God is in the order of principles. Thus Julian the Apostate hath 〈 in non-Latin alphabet 〉 , Jesus, God, word, Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glassius in 〈 in non-Latin alphabet 〉 . Messiae, p. 270.
[ c] V. 3. Excellent Theophilus ] 'It is not certain that Theophilus here was the proper name of a particular man, but perhaps a feigned title to signify every Christian, everyone that loved God, to whom he addresses his discourse. Thus saith Epiphanius Haer. 51. p. 429. 〈 in non-Latin alphabet 〉 , whether he wrote to one Theophilus, when he said this, or whether to every man that loved God; leaving it uncertain which it was. Thus Salvian, in his Epistle to Salonius, prefixed before his books ad Eccles. Cathol. giving him an account, why he inscribed those books not by his own name, but by that other of Timothy, saith he followed this Evangelists example, qui in utroque divini operis exordio Theophili nomen inscribens, cùm ad hominem scripsisse videatur, ad amorem Dei scripsit, who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus, seeming to have written to a man, he wrote to, or for, the love of God. Thus in Athanasius l. de incarn. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 are used promiscuously for Christians. And then 〈 in non-Latin alphabet 〉 will be no title of honor, nor anymore then Optimus in Latin, a form of civility only.
[ d] V. 5. Of the course of Abiah ] Though the word 〈 in non-Latin alphabet 〉 do literally denote the service of no more then a day, yet it is not so to be taken here, but in a greater latitude, for the space of a week. So saith Titus Bostrensis, 〈 in non-Latin alphabet 〉 , you must not understand the word of daily continuance and serving in the Temple, but of weekly.
[ e] V. 10. time of incense ] At the time when the Priest offered incense within in the Sanctuary or Tabernacle, the people were left alone without, in the atrium Judaeorum, the court of the Jews, praying for the pardon of sins, every man apart for himself till the Priest came back again, and pronounced the benediction. This is it that seems to be referred to by the half hours silence in heaven, Rev. 8. 1. which seems there to be set in relation to that time of the Priests being gone in to offer incense; This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈 in non-Latin alphabet 〉 , the odour of sweet smell, or of incense, unto God. Then, saith he, the sons of Aaron cried out and sounded with trumpets▪ v. 18. (as in that Rev. 8. 2. it follows, immediately, the seven trumpets were given to the Angels, &c.) and then follows, 〈 in non-Latin alphabet 〉 v. 19. then all the people together made hast, and fell on their face to the ground, and v. 21. 〈 in non-Latin alphabet 〉 , The people besought the Lord most high in prayer before the merciful, until the ministry of the Lord (the incense, noted by 〈 in non-Latin alphabet 〉 there) were done, and they had accomplished his service, all which is a distinct description of this manner of the people's praying without, whilst the Priest offers within, as the two other parts, 1. of giving praises to God, and 2. the Priests pronouncing the 〈 in non-Latin alphabet 〉 or benediction, are set down there also, one v. 20. 〈 in non-Latin alphabet 〉 , the singers sang praises with their voices, &c. the other v. 22. 〈 in non-Latin alphabet 〉 , &c. Then descending he lift up his hands over all the congregation of the children of Israel, to give blessing to the Lord, or, the Lord's blessing, out of his lips, &c.
[ f] V. 17. To the wisdom ] The difficulties of understanding this verse, will be best avoided, and the obvious sense of it most clearly arise, if it be first observed, that there be in the Hebrew language but few Praepositions, in comparison with the Greek. By which means it comes to pass that as our English translators do oft mistake, and disturb the sense of Scriptures by not observing this, (as for instance Job 2. 4. where we render Skin for skin, it should be, skin after skin, i. e. one thing, that is nearest to us, after another, yea all that a man hath, will he give for his life ) so in the writings of those, that being Jews by birth, write in Greek, i. e. in the Greek translation of the Old Testament, and writings of the New, the Greek p • epositions are used in the latitude that belongs to the Hebrew, and not according to the strict propriety of the Greek idiom in Attick writers, but far more loosely and promiscuously. This hath been already observed on occasion of [ 〈 in non-Latin alphabet 〉 ] with a Genitive case Mat. 1. 11. which cannot there signify under, but before, and so in other places, See Note on Mar. 2. b. And the same is often observed of 〈 in non-Latin alphabet 〉 , that it signifies (beside the vulgar notation of it,) sometimes 〈 in non-Latin alphabet 〉 , within, sometimes 〈 in non-Latin alphabet 〉 , into and for, and this upon that known ground, because the Hebrew 〈 in non-Latin alphabet 〉 is used in that latitude. This being thus premised, it is next observable, that this expression of the office of John the Baptist, and the answerableness of it to that of Elias, is here taken from Malac. 4. 6. There his preaching of repentance is expressed by his turning the heart of the fathers with the children (for so 〈 in non-Latin alphabet 〉 is there to be rendered with not to) and the heart of the children with the fathers, that is, converting fathers and children together, working upon them (or, according to his office, endeavoring, by preaching in the wilderness, to work upon them) and persuading them to repent, and amend their lives, Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9. 12. repeated out of the Septuagint (which hath 〈 in non-Latin alphabet 〉 &c.) 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , he shall, or he doth, restore, or return all, i. e. all men, (the Neutral 〈 in non-Latin alphabet 〉 , all being o • t taken for the Masculine, see Mat. 18. 11. & 18.) Where there is nothing set instead of the heart of the fathers with the children, &c. but only 〈 in non-Latin alphabet 〉 all, noting that, and no more, to be the meaning of the phrase in Malachi, [he shall convert the heart of the fathers with the children, and of the children with the fathers, (of old and young▪ young and old) i. e. he shall preach repentance to the whole Jewish nation, noted by [ the land ] in the end of that verse of Malachi, which God there threatens to come and destroy with a curse, i. e. finally and universally▪ if this preaching of the Baptist, and of Christ, & of the Apostles, do not bring them to repentance. Now what is by those two Evangelists so briefly expressed by, he shall restore, or return all, is here more largely repeated out of the words of Malachi, 〈 in non-Latin alphabet 〉 , to convert the hearts of the fathers, &c. Whence 'tis apparent, that the Praepoposition 〈 in non-Latin alphabet 〉 must here be taken in that notion of 〈 in non-Latin alphabet 〉 , which belongs to that place of Malachi, and so is to be rendered not to but with the children, to this clear sense, John the Baptist shall go before Christ, as his herald to prepare his way in (or admission to) men's hearts, by preaching repentance, or return, or new life, the interpretation of the Hebrew 〈 in non-Latin alphabet 〉 conversion which is used in Malachi. This first part of the period being thus explained, the second, which is not taken from Malachi, but is a kind of gloss or paraphrase to explain that obscurer prophetic expression; will more easily be interpreted, if first we observe the signification of the word 〈 in non-Latin alphabet 〉 in the New Testament, which generally notes to mind, to desire, to like, to look after with an appetite, from the Nowne 〈 in non-Latin alphabet 〉 which is used for affections, appetite, 1 Cor. 14. 20. 〈 in non-Latin alphabet 〉 , children in appetites, or designs, or inclinations, as they are that set their minds on that that profits least; and 〈 in non-Latin alphabet 〉 , those that have more perfict, mature, manly appetites: so 〈 in non-Latin alphabet 〉 to mind, desire, look after the things above, Col. 3. 2. 〈 in non-Latin alphabet 〉 , Phil. 3. 19. 〈 in non-Latin alphabet 〉 Rom. 8. 5. to mind earthly, carnal things: and so agreeably 〈 in non-Latin alphabet 〉 , Rom. 8. 6, 7. and 〈 in non-Latin alphabet 〉 v. 27. the minding of the flesh, and of the spirit, that is those appetites which the flesh on one side, and the spirit on the other do incline men to; or, as Theophylact most fully, the desire and pursuit either of carnal or spiritual things. And if in this sense the word 〈 in non-Latin alphabet 〉 be here taken, 'tis then the minding of just things, and being applied to that which went before turning the hearts of the fathers unto the children it will perfectly agree with it, He shall bring men to repentance, and the most disobedient (viz. Publicans &c. Lu. 3. 12.) to the minding of justice, and righteousness, Lu. 3. 13. that is, of all good things. But 'tis still possible that 〈 in non-Latin alphabet 〉 be here taken for that practical virtue of prudence, (as 'tis at large defined by the Moralist) the practical knowledge of those things which are truly eligible, the knowledge that will bring men to the true justice, the judging of what is or is not to be done according to the rules of justice; and 'tis possible again that the word 〈 in non-Latin alphabet 〉 of the just should be the Masculine gender, and so the phrase be rendered, the prudence or practical wisdom of just men; and then also 'twill be answerable to the text in Malachi, thus; that he shall convert the Jews, even the most vicious of them to that practice of all moral rules which denominates men just, that is, that this should be the design of John's preaching, to make them such, to work such a general reformation among the Jews. As for the Preposition 〈 in non-Latin alphabet 〉 , that (as was said) is ordinarily used for 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to, or otherwise 'twill be hard to find out any sense of these words.
[ g] V. 20. Dumb ] The Hebrew 〈 in non-Latin alphabet 〉 as the Greek 〈 in non-Latin alphabet 〉 signifies both a dumb man and a deaf, and is wont to be rendered either by 〈 in non-Latin alphabet 〉 , or by 〈 in non-Latin alphabet 〉 , Mich. 7. 16. that is, growing or becoming deaf, for there the Context refers it to the ears. In this place one of the significations of the Hebrew seems to be put for the other, 〈 in non-Latin alphabet 〉 silent or dumb, (if we believe Theophylact and the ancients) for surdus deaf, and so that which is added, 〈 in non-Latin alphabet 〉 and not able to speak will be no Pl • onasme, but signify him dumb also. For that he was not only dumb, but deaf, appears by his friends, who do not speak but nod and make signs to him, v. 62. and it is not probable that of the two things that befell him, one should be twice, and the other not once foretold by the Angel.
[ h] V. 22. Vision ] By 〈 in non-Latin alphabet 〉 vision is here meant the 〈 in non-Latin alphabet 〉 or appearance of God by an Angel to the Priest, revealing his will unto him, and these were wont to be at the time of offering of incense, see Jos. Ant. l. 13. c. 18. where when Hyrcanus was offering incense, God gave him the Oracle. From hence it was that the people seeing Zacharias stay so much longer then ordinary within, and come out speechless and astonished, concluded that he had seen a vision, that an Angel had appeared unto him.
[ i] V. 23. Ministration ] The word 〈 in non-Latin alphabet 〉 , which is here first met with, may deserve to be looked into. The Origination of it among Grammarians from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 spoils, seems remote and alien. Another way may be better collected from Hesychius by changing the punctation of a few words in him thus, 〈 in non-Latin alphabet 〉 signifies public service, officiating, and 〈 in non-Latin alphabet 〉 is all one with that, for 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 populus ) signifies public or belonging to the people. Thus is the King called 〈 in non-Latin alphabet 〉 , the officer of God for public administrations, Rom. 13. 6. Hence then is the prime importance of the word for any public service. Of which sort because among both Jews and Heathens, the Priestly office, the sacrifices &c. of the Temple, were the chief, the word comes to signify any sacred office. Of this we have these footsteps in the Grammarians 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in Hesychius & Phavorinus, and again 〈 in non-Latin alphabet 〉 . Thus the word is used in this place by S. Lu. for the executing the priests office, & so Phil. 2. 17. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are joined, sacrifice and sacred office, or service, and Heb. 8. 6. 〈 in non-Latin alphabet 〉 , he hath obtained a more excellent ministry, that is priestly service, in opposition to the priests office on earth, ver. 4. so Heb. 9. 21. 〈 in non-Latin alphabet 〉 , the utensils of the priest, and Heb. 10. 11. 〈 in non-Latin alphabet 〉 , he was daily attending, or waiting on the priests office: From hence it is brought down to the service of the Christian Church, any Christian office, as Act. 13. 2. 〈 in non-Latin alphabet 〉 , while they ministered to the Lord, that is, were about the daily offices, praying, and fasting, &c. and so Rom. 15. 16. 〈 in non-Latin alphabet 〉 , that I might be a minister of Jesus, employed in sacred offices. This word, though it comes from 〈 in non-Latin alphabet 〉 public, doth not yet so belong to public employments, but that it signifies domestic also (and simply serving 〈 in non-Latin alphabet 〉 , saith Phavorinus, and 〈 in non-Latin alphabet 〉 in Hesychius ) especially that office of the steward, which is most public of any in the family, having the administration of the whole domestic affaire belonging to it. Hence 〈 in non-Latin alphabet 〉 in Pollux to perform the stewards office over the house. Now because, as Christ saith, it is the stewards office, to give every man his portion of food in his season, and because the diet in an house or family belongs to all, is every man's portion, only so, that the steward assigns it diversely to everyone, as he thinks fit to dispense it, (and thence in the Grammarians 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 , they that are set over the diet, ) therefore in the Scripture style, 〈 in non-Latin alphabet 〉 is oft used for the business of the collecta or offertory, for the dispensing of the oblations, and out of them relieving the poor Christians; Thus 2 Cor. 9. 12. 〈 in non-Latin alphabet 〉 the administrations of this liberality, which was to supply the wants of the Saints, as it follows there, and all one with 〈 in non-Latin alphabet 〉 liberality of communicating, v. 13. And so Phil. 2. 30. 〈 in non-Latin alphabet 〉 was the relieving the Apostle, and so 〈 in non-Latin alphabet 〉 , v. 25. the reliever of my want. So Rom. 15. 27. 〈 in non-Latin alphabet 〉 , ministering to them in carnal things, is interpreted by 〈 in non-Latin alphabet 〉 , v. 26. liberality to the poor saints: and so perhaps when the Angels are called 〈 in non-Latin alphabet 〉 , Heb. 1. 7. his ministers, and 〈 in non-Latin alphabet 〉 , v. 14 ministering spirits, it may bear the sense of serving, so as to feed, and relieve, and provide for us. But because the office of the steward is to govern the family, as well as thus to give meat in due season, therefore agreeably to this, as the word is sometimes used by Christian writers peculiarly for the Lord's supper, in reference to the feast provided there in the 〈 in non-Latin alphabet 〉 anciently, and still in the offertory, for the use of the poor (in the same manner as 'tis called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 breaking of bread. ) so also sometimes it is used to signify the whole service of the Church, or exercise of the priest's office, and sometimes peculiarly the government of the Church, as in Eusebius generally when one Bishop dies, another, saith he, 〈 in non-Latin alphabet 〉 , undertakes the office, or administration, or government of it, as of Pius the Bishop of Rome l. 4. c. 11. and 〈 in non-Latin alphabet 〉 , in the same Chap. of C • ladion Bishop of Alexandria.
[ k] V. 28. Highly favored ] For the finding out the full importance of this word 〈 in non-Latin alphabet 〉 in this place, 'twill be needful first to examine the several notions of 〈 in non-Latin alphabet 〉 the Nowne, from whence the verb 〈 in non-Latin alphabet 〉 comes. One eminent notion of it for the Gospel of Christ is explained (as it signifies the matter of the Gospel) Note on Heb. 13. d. and (as it signifies the preaching or promulgating of it) Note on Act. 18. e. Another notion, as it signifies charity, liberality, is explained Note on Act. 2. f. and very near to that, for 〈 in non-Latin alphabet 〉 a gift, Note on 1 Pet. 3. e. Beside these it signifies also a reward, either that of good words, of thanks, as we call it, or else farther, of some real return, 〈 in non-Latin alphabet 〉 , saith Hesychius, a retribution for a good turn, and so 'tis oft used. Lu. 17. 9. 〈 in non-Latin alphabet 〉 ; will he thank, or reward that servant? so Lu. 6. 32, 33, 34. 〈 in non-Latin alphabet 〉 ; what thanks, or reward is due to you? for which there is 〈 in non-Latin alphabet 〉 reward, v. 35. So 1 Pet. 2. 19. 〈 in non-Latin alphabet 〉 , this shall be, or shall yield a reward, all one with 〈 in non-Latin alphabet 〉 , honor, the reward of an heroic action, v. 20. Fourthly it signifies favor, or mercy, in this chapter, to Mary 〈 in non-Latin alphabet 〉 , thou hast found favor with God, ver. 30. and in some other places, and in effect in all those, where it signifies the Gospel in opposition to the Law, that being so styled, because there is so much of God's favor, and undeserved mercy discernible in it, contrary to boasting, or debt. Lastly, it is taken for virtue, goodness in the latitude, without restraint to any particular kind of it, and that both of the body ( beauty ) and of the mind, from whence is that gloss of Hesychius 〈 in non-Latin alphabet 〉 , the word gracious signifies either good or handsome; for that universal goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace, that is, all kind of goodness, and in the knowledge. (that is practical knowledge) of our Lord, &c. and so in diverse other places mentioned Note on Ephes. 5. c. Now from which of all these notions the word 〈 in non-Latin alphabet 〉 is to be taken, or (because there are but two, that can be competitors for it) whether as it signifies favor, or goodness, is somewhat uncertain; If it be taken from 〈 in non-Latin alphabet 〉 favor, mercy, as it seems to be Ephes. 1. 6. then it will agree with the 〈 in non-Latin alphabet 〉 , thou hast found favor with God, v. 30. And so Theophylact expounds it, 〈 in non-Latin alphabet 〉 &c. when he had first said, thou that art favored, he adds by way of interpretation, for thou hast found favor, &c. But some arguments there are to prefer the other notion, 1. that Hesychius renders 〈 in non-Latin alphabet 〉 , good, or gracious, by 〈 in non-Latin alphabet 〉 , distinctly pitching on that notion of it, and perhaps where we read 〈 in non-Latin alphabet 〉 (I suppose 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , an excellent, lovely person, that doth all things with a grace, it may be a false print for 〈 in non-Latin alphabet 〉 , (as that book is very full of such faults) 2 lie, Ps. 18. 26. where the Hebrew reads 〈 in non-Latin alphabet 〉 , & the Septuagint 〈 in non-Latin alphabet 〉 , with the merciful thou shalt be merciful, the Greek Scholiast reads 〈 in non-Latin alphabet 〉 , with the gracious thou shalt deal graciously. Thirdly, this word is used once in the Son of Sirach, c. 18. 17. and by us rendered rightly a gracious man. Fourthly, the word here is not only by the vulgar Latin rendered, gratiâ plena, full of grace or goodness, but in like manner by the Syriac also. And in this notion of 〈 in non-Latin alphabet 〉 we have 〈 in non-Latin alphabet 〉 , a gracious woman, Prover. 11. 16. (as perhaps on the contrary 〈 in non-Latin alphabet 〉 ungracious 2 Tim. 3. 2. 〈 in non-Latin alphabet 〉 full of grace or goodness; which phrase in Syriac and Chaldee signifies no more, then very good or gracious, so Act. 9. 33. 〈 in non-Latin alphabet 〉 , signifies a very good woman, diligent, laborious, (that wrought many good things v. 39. in a peculiar notion of the phrase good works, for diligent in the calling, see Note on Tit. 3. a.) as among the Hebrews 〈 in non-Latin alphabet 〉 full of beauty, signifies very handsome; so 〈 in non-Latin alphabet 〉 Rom. 15. 14. full of goodness is very good; and in Philo. 〈 in non-Latin alphabet 〉 (as, 〈 in non-Latin alphabet 〉 Act. 6. 3.) a man full of wisdom, that is a very wise man, and 〈 in non-Latin alphabet 〉 Act. 6. 5. an eminent believer. And if the word be thus rendered, 'tis then a fit form of a salutation, such as 〈 in non-Latin alphabet 〉 ô most excellent Theophilus, v. 3.
[ l] Ib. Lord, &c.] This speech of the Angels is by him delivered in form of a salutation (see v. 29.) 〈 in non-Latin alphabet 〉 Hail, &c. and so these words that immediately follow, being part of the 〈 in non-Latin alphabet 〉 , salutation, seem most fitly rendered by way of prayer or benediction, The Lord be with thee, Blessed art thou, &c. Thus 〈 in non-Latin alphabet 〉 , is generally used, the Lord be with you, and 〈 in non-Latin alphabet 〉 , grace be with you, and the like forms of Christian salutation.
[ m] V. 39. In those days ] The phrase 〈 in non-Latin alphabet 〉 , in these days hath for the most part a peculiar signification, differing from 〈 in non-Latin alphabet 〉 in those days. The latter signifies an indefinite time, sometimes a good way off, but the former generally denotes a certain time then present, instantly, then, at that time; so here that which is said of Mary's going to Elizabeth, was sure immediately after the departing of the Angel from her, and therefore 'tis said she rose up 〈 in non-Latin alphabet 〉 , very hastily. So v. 24. 〈 in non-Latin alphabet 〉 , that is, immediately, Elizabeth conceived, so c. 6. 12. 〈 in non-Latin alphabet 〉 , that is, then, at that point of time, he went out to the mountain, See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. & 21. 15.
[ n] V. 67. Prophecyed ] To prophecy is a large word, and besides the foretelling of future events, which is the ordinary notion of it, it signifies secondly to work Miracles, as when 'tis said of Elisha 's body, that being dead it prophesied; Eccles. 48. 14. referring to the miracle that it wrought, in raising the dead body, that was put into Elisha 's grave, 2 Kings 13. 21. thirdly, to declare the will of God to any, by revelation, or mission from him, Thus Sybilla l. 1. 〈 in non-Latin alphabet 〉 , I will prophecy all things that are past, present, and to come. Adding, 〈 in non-Latin alphabet 〉 , and first God commands me to say —professing to do it from God. So the author of Synopsis Prophetiarum, 〈 in non-Latin alphabet 〉 , Any that receives knowledge from God of things past is called a Prophet. So Chrysostom, O 〈 in non-Latin alphabet 〉 . A Prophet is no more but an interpreter, but that of God. And Grammarians have observed that the word naturally signifies no more, then this of speaking from, or in the stead of another, that is, of God; as a Proconsul is he that supplies the Consuls place, 〈 in non-Latin alphabet 〉 in Composition being all one with 〈 in non-Latin alphabet 〉 . So the Poets were said to be the Prophets of the Muses, as in Pindar 〈 in non-Latin alphabet 〉 Let the Muse inspire and I will prophecy. And in Theocritus,
[ o] V. 69. Horne of salvation ] The word Horne hath divers notions in the Scripture, first it signifies power, or strength, because the horns being the weapons of beasts, their strength or ability of hurting others is said properly to consist in them. So Lam. 2. 3, 17. he hath cut off all the horn of Israel, and, set up the horn of thine adversaries; so Je • . 48. 25. the horn of Moab is cut off, and his arm is broken, the horn being the beasts best instrument of defense, as the arm is the man's; so Mich. 4. 13. I will make thy horn Iron, and thou shalt beat in pieces many people, that is, I will give thee great power; so Ezech. 29. 21. I will cause the horn of the house of Israel to bud forth, they shall have some considerable strength again; so the horns of the wicked and the righteous, Psal. 75. 10. are their power. Secondly, it signifies honor, glory, triumph, as when the horn is said to be lifted up, or exalted, Psal. 75. 4. 89. 24. 112. 9. Thirdly from the union of both these, it signifies Regal power, the honor; and power of a King, so Zach. 1. 18. Dan. 7. 7, 8. and Rev. 13. 1. the four, and the seven, and the ten horns are confess'dly so many Kings. And this seems to be the importance of the word in this place, where the house of David being the regal family, and the word Savior denoting him that is the ruler, or leader, or Prince of the people, ( thou gavest them Savior's, Neh. 9. 27. i. e Rulers, Judges; and, Savior's shall come up, (Obad. 21.) & the kingdom shall be the Lord's) the horn of salvation in the house of David will denote the kingdom of Christ, that spiritual one which is not of this world, or rather Christ (in concreto) under the notion of a King. Thus Psal. 18. 2, among the titles given to God (upon his delivering David from the hands of his enemies, as here for the redeeming us from the hands of all that hate us, v. 71.) this is one the horn of my salvation, that is, my King, and Savior; and this is agreeable also to that other part of the period, 〈 in non-Latin alphabet 〉 , he hath raised up, to, or for us, that of raising up belonging to persons advanced by God to any office of King, or Prophet, (see note on Acts 13. g.) particularly of Christ to his Kingdom, Acts 2. 30. God had sworn that he would from the fruit of David's loins according to the flesh raise up the Christ to fit on his throne, which is distinctly parallel to this.
[ p] V. 70. The world ] 〈 in non-Latin alphabet 〉 signifies an age, and in the New Testament most commonly is used in a general sense, not for the age of a man, nor again for an hundred years, but for an age of the world, or some eminent part in the division of that. Now the World is divided two ways, either into the age before the Messias, and the age of the Messias, or into the age of this world, and of the world to come after the day of doom. Accordingly the word 〈 in non-Latin alphabet 〉 is used sometimes for the first part of the first division, for the first estate, beginning at the beginning of the world, and reaching to the end of the Jewish common-wealth. Thus is the phrase 〈 in non-Latin alphabet 〉 à secule, ordinarily used, and accordingly 〈 in non-Latin alphabet 〉 here, to note that general age from the beginning of the world, of which the Jewish state was an eminent part, under which prophecies had been allowed by God to this people. And it being resolved by the Jews that there was to be another age (beside that first) which they call the age of the Messias (see Note on Mat. 24. c.) or the age to come, they are wont to use the phrase 〈 in non-Latin alphabet 〉 (or sometimes for brevity sake 〈 in non-Latin alphabet 〉 which the Septuagint render 〈 in non-Latin alphabet 〉 , and sometimes 〈 in non-Latin alphabet 〉 , to age and yet farther, or to age and afterward,) in seculum & seculum, to age and to age, meaning thereby both these ages, the then present, and that other then to come, the age of the Messias. Thus have we interpreted the word 〈 in non-Latin alphabet 〉 age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signify the Jewish state, in the latter the state of the world under the Messias. And in that notion I suppose it is, that the Gospel of Christ is called 〈 in non-Latin alphabet 〉 , Rev. 14. 6. the Gospel of that age of the Messias, the Christian faith, which was to endure till the end of the world, Mat. 12. 32. note l. Sometimes again the word 〈 in non-Latin alphabet 〉 signifies the first number of the second division, this world, from the creation till the day of doom, as Luk. 20. 34. 〈 in non-Latin alphabet 〉 the children of this age, the men of this world (opposed to 〈 in non-Latin alphabet 〉 those that are vouchsafed participation of that other,) do marry, &c. and so in many other places. And so likewise for the second part of the second division, the state after this life, that of another world, ordinarily called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 the world to come, and that world or age, it is oft called 〈 in non-Latin alphabet 〉 simply also, as Joh. 6. 51, 58. he shall live 〈 in non-Latin alphabet 〉 , which we render forever, or to that age to come, which is eternal. And from this notion of the word 〈 in non-Latin alphabet 〉 ] it is peculiarly, that the word 〈 in non-Latin alphabet 〉 commonly signifies eternal, including both this world and that other. This eternal future state was, it seems, denied by the Sadducees, and thereupon it is the observation of the Jews, that after Ezra's time it was appointed, that at the end of benedictions in the Temple, the phrase 〈 in non-Latin alphabet 〉 in seculum should be changed into 〈 in non-Latin alphabet 〉 from age to age, i. e. from this age to the next. So we find it in c. 9. of Cod. Berachoth, &c. 〈 in non-Latin alphabet 〉 In all the conclusions of benedictions they were wont to say 〈 in non-Latin alphabet 〉 from age; But when the Sadducees perverted this form of speech, and said that there was but one age, they appointed that the form should be from age and to age. And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings, yet, it seems, twas not in their forms of benedictions in the public service, and there it was probably inserted on that occasion. And an abbreviate of that form it is which the Christians have delivered to them by Christ, Mat. 6. 13. thine is the kingdom, the power and the glory 〈 in non-Latin alphabet 〉 to both ages, the present and the future, which we according to sense render forever and ever, i. e. for this world (which is one forever, ) and for the next (which is another forever. ) This is more largely set by the Apostle, Gal. 1. 4. 〈 in non-Latin alphabet 〉 , to the ages of ages, but yet more amply in the ancient Church, which added that second versicle to the doxology [As it was in the beginning (i. e. 〈 in non-Latin alphabet 〉 from the age, from the beginning of the world, as 〈 in non-Latin alphabet 〉 here signifies) is now, and ever shall be, world without end ] i. e. now, in this world, and 〈 in non-Latin alphabet 〉 to that world, which shall never end.
[ q] V. 74. Grant ] The word 〈 in non-Latin alphabet 〉 with an Infinitive mood after it (as here 〈 in non-Latin alphabet 〉 ) is, according to the sense of it, to be rendered, as if the word power, or something else like it, were to be understood; so often in the Revelation, as c. 2. 7. and 17. 〈 in non-Latin alphabet 〉 , I will give to eat, or drink, i. e. power to do so, c. 3. 21. 〈 in non-Latin alphabet 〉 , I will give the privilege, or favor, to sit. So the Passive 〈 in non-Latin alphabet 〉 in like manner c. 6. 4. 〈 in non-Latin alphabet 〉 , c. 13. 7. 〈 in non-Latin alphabet 〉 , and v. 15. 〈 in non-Latin alphabet 〉 , it was given to receive, to do, to give, and so c. 16. 8. and 19. 8. where the word 〈 in non-Latin alphabet 〉 power, or the like, is clearly understood, which in many other places is expressed, c. 9. 3. c. 6. 8. c. 15. 5, 7. &c. and so the former part of the 74. ver. being read, as it were, in a parenthesis, the sense will be perspicuous, The oath which he sware to Abraham our father, that he would give us power to serve him in holiness, &c. And so, beside the explication of that oath made to Abraham (which hath from this passage been explained in another place) here will be observable also the allusion of this whole passage to the names of the Baptist, and his parents. For the meaning of Zacharias is the remembrance of God, and to that refers his 〈 in non-Latin alphabet 〉 God's remembering his covenant, v. 72. Elizabeth signifies the oath of God, and to that refers 〈 in non-Latin alphabet 〉 , the oath which he sware. And John signifies the free gift, or grace, of God, and to that refers the 〈 in non-Latin alphabet 〉 , the giving deliverance and grace to serve him in sincere holiness, &c. the grace of Justification, Sanctification, and Perseverance.
[ r] Ib. Without fear ] That the word [ 〈 in non-Latin alphabet 〉 without fear ] refers to our enemies, in whose power before we were, appears by the distinct mention of them in the next words, and therefore it cannot with any sense be applied to the excluding that fear of our danger, which is founded only in ourselves, our own negligences, or miscarriages. And that it is to be joined with 〈 in non-Latin alphabet 〉 being delivered, and not with 〈 in non-Latin alphabet 〉 serving, is not only apparent by many ancient Copies, which so join it without any comma betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and by Irenaeus l. 3. c. 11. reading it, Nobis sine timore ereptis, servire in sanctitate, us being delivered without fear, to serve him in holiness, and Titus Bostrensis — 〈 in non-Latin alphabet 〉 , because some oft times are delivered from the hands of enemies, but with fear, therefore he saith, that he gives us to be delivered without fear, adding 〈 in non-Latin alphabet 〉 , for Christ's coming caused us to be without fear delivered, 〈 in non-Latin alphabet 〉 , for we felt not, had no apprehension of, the treachery of our enemies, 〈 in non-Latin alphabet 〉 , &c. but he presently snatched us out, and transferred us from them into his own lot and portion, 〈 in non-Latin alphabet 〉 , &c. which lays the obligation on us (as on those that are now become his) to serve him in holiness and righteousness, &c. but also by the nature of the word [ 〈 in non-Latin alphabet 〉 without fear ] in the translators of the Old Testament, in that only place, where 'tis used, Prov. 1. 33. 〈 in non-Latin alphabet 〉 , he shall rest without fear from all evil, which is an explication of the dwelling safely that immediately preceded. And this according to the notion of 〈 in non-Latin alphabet 〉 fear among the sacred writers, not for the passion itself, but for the object of it, as 1 Pet. 3. 14. 〈 in non-Latin alphabet 〉 , fear not their fear, where the word 〈 in non-Latin alphabet 〉 signifies whatsoever formidable object, which the 〈 in non-Latin alphabet 〉 v. 13. malicious persons can bring upon them. So also in human writers, in Lucian, 〈 in non-Latin alphabet 〉 ; where as 〈 in non-Latin alphabet 〉 is fear, so 〈 in non-Latin alphabet 〉 is of danger. And so in Alex. Aphrodis. 〈 in non-Latin alphabet 〉 , the terror or terrible things threatened by the tyrant. So in Menander — 〈 in non-Latin alphabet 〉
[ s] V. 78. Day-spring from on high ] That 〈 in non-Latin alphabet 〉 is here the title of Christ, there is no question, whether it be literally to be rendered the East, or the rising of the sun, that sun of righteousness, Mal. 4. 2. And this title seems formerly to have been bestowed on him, Zach. 3. 8. and 6. 12. 〈 in non-Latin alphabet 〉 . Behold the man whose name is the East, or rising of the sun, as Justin Martyr cites it dial. cum Tryph. For which we ordinarily have, whose name is the Branch. The Hebrew 〈 in non-Latin alphabet 〉 signifies oriri to rise or spring, and that may be applied to a branch that sprouts out of the tree, but so also it belongs to the rising sun, and accordingly signifies also lucere, to shine, and Heb. 1. 12. the brightness is in the Syriac Ts • mach of his glory. And if 〈 in non-Latin alphabet 〉 in Zacharias be not a quite distant thing from the same word here in this other Zacharias, it must then needs be in this other sense, for that here it is so, appears by that which follows, both of visiting, and giving light to them that sit in darkness. And so it may well be read out of that Prophet too, ch. 6. 12. not, he shall grow or branch up; (referring to the word Branch, but) he shall rise up, 〈 in non-Latin alphabet 〉 , or, as 〈 in non-Latin alphabet 〉 signifies, shine out from under him. Hence is it that where 〈 in non-Latin alphabet 〉 the East is used in other places of Scripture, some of the Greek Scholiasts have still applied it to Christ. As Bar. 4. 36. 〈 in non-Latin alphabet 〉 , look toward the East, i. e. saith Olympiodorus, 〈 in non-Latin alphabet 〉 , to the Sun of righteousness, our Lord Jesus Christ. And Jer. 23. 5. I will raise up unto David 〈 in non-Latin alphabet 〉 in the Septuagint, the righteous East; Severus renders it 〈 in non-Latin alphabet 〉 , Christ the Sun of righteousness. And from hence perhaps it is that Tacitus hist. l. 5. at the destruction of Jerusalem, saith that some on that occasion remembered antiquas Sacerdotum literas, the ancient writings of the Priests, which foretold eo ipso tempore fore ut valesceret Oriens, that at that very time it should come to pass, that the East should prevail, i. e. Christ, cujus nomen est Oriens, whose name is the East, meaning all this while by the East, that Orient or rising Sun, and not the point, from whence he risech. To which purpose also may applied that of Philo 〈 in non-Latin alphabet 〉 , the Father of all things sent him forth (in the word from whence the original 〈 in non-Latin alphabet 〉 comes) his most ancient son, or first born.
[ t] V. 79. Shadow of death ] What is the meaning of this figurative speech, the shadow of death, will be best conjectured by comparing it with Psal. 23. 4. though I walk thorough the valley of the shadow of death, &c. There making God his shepherd v. 1. he compares himself to a sheep, which feeds sometimes upon an hill, sometimes in a valley, and again may be supposed to be in danger of Wolves, or else free from that danger. The hills being the highest, have all the light and warmth of the sun upon them, and the valleys contrariwise that are shaded by the hills have much less of that warmth or light, and being also more subject to incursion of Wolves then the hills were, (where their coming would be more discernible) this is there the meaning of, [ the valley of the shadow of death ] a gloomie vale of danger of the utmost evil. Proportionably here (in a spiritual sense) the shadow of death is a state of sin, and ignorance, want of light, or knowledge, and want of warmth, or grace, the description of the state under the Law, which afforded neither of these in any proportion to what is now done by Christ, and so left men in a dangerous condition, till Christ was thus pleased to shine upon them, and thereby to rescue them out of it.
CHAP. II.
1. AND it came to pass in those days that there went out a decree from [Caesar Augustus, that [note a] all the world should be [note b] taxed.]
[Paraphrase] 1. Augustus the Roman Emperor, that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls, &c. according to their families.
2. (And this taxing was first made when Cyrenius [was governor of Syria.)]
[Paraphrase] 2. was sent Procurator into Syria (under which province Palestine was) to enrol that part of the Empire. note b.
3. And all went to be taxed everyone [into his own city.]
[Paraphrase] 3. to the city where their Ancestors were born, and so these to the city where David was born, from whence they came, ver. 4.
4. And Joseph also went up from Galilee out of the city of Nazareth into Judea] unto the city of David, which is called Bethlehem, (because he was of the house and linage of David)
[Paraphrase] 4. And so though Joseph dwelt in Galilee in the city Nazareth, he was forced to go into Judea,
5. To be taxed with Mary his espoused wife, being great with child.
6. And so it was that while they were there, the days were accomplished that she should be delivered.
7. And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a [note c] manger, because there was no room for them in the Inn.
8. And there were in the same country shepherds abiding in the field keeping [note d] watch [over their flock by night.]
[Paraphrase] 8. by turns over their flock, someone watch of the night, some another.
9. And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them,] and they were sore afraid.
[Paraphrase] 9. And an Angel of God appeared to them in a shining cloud, signifying God's especial signal presence there, (See note on Mat. 3. k.)
10. And the Angel said unto them, Fear not, for behold I bring you good tidings of great joy, which shall be to all people.
11. For unto you is born this day in the city of David a Savior, which is Christ the Lord.]
[Paraphrase] 11. For the Messias or God incarnate is this day born in Bethlehem David's city.
12. And this shall be a sign unto you,] Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
[Paraphrase] 12. And by this you shall distinguish this child from all others,
13. And suddenly there was with the Angel a multitude of [the heavenly host, praising God, and saying,]
[Paraphrase] 13. Angels, so far from envying this dignity of man's nature, that they congratulated it, and thereupon sang this hymn,
14. Glory to God in the highest, and on earth [note e] peace, good will towards men.]
[Paraphrase] 14. God be glorified by them which are in the highest heavens, the Angels, &c. because of that peace which this birth of Christ hath brought on the earth; and because of that favor, mercy, reconciliation of God toward men, which is wrought thereby, or because of that reconciliation of God toward those that are found sincere before him.
15. And it came to pass, as the Angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
16. And they came with hast, and found Mary and Joseph, and the babe lying in a manger.
17. And when they had seen it, they made known abroad the [saying which] was told them concerning this child.
[Paraphrase] 17. whole story of all that
18. And all they that heard it wondered at those things which were told them by the shepherds.
19. But Mary kept all these things [and pondered them in her heart.]
[Paraphrase] 19. comparing them one with another in her private meditation, without speaking of them to any.
20. And the shepherds returned glorifying and praising God, [for all the things that they had heard and seen, as it was told them.]
[Paraphrase] 20. for the real completion of all those things which were first told them by an Angel, and then heard and seen by themselves.
21. And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so] named of the Angel before he was conceived in the womb.
[Paraphrase] 21. And when the eighth day was come, wherein 'twas the law and custom for children to be circumcised and named, he was circumcised, and his name imposed on him, which was Jesus, according as he had been
22. And when the days of her purification according to the law of Moses were accomplished, [they brought him to Jerusalem to present him to the Lord,]
[Paraphrase] 22. they brought him, as their first-born, to present him to the Priest, and then to redeem him, as Num. 18. 15. is appointed,
23. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord.)]
[Paraphrase] 23. (According to that law given to the Jews, that as the first-born male of other creatures, so the first-born son (in remembrance of God's slaying all the first born of the Egyptians, to deliver them) should be consecrated to God, Exod. 13. 3. and since the Levites were by God taken instead of the first-born, it is to be redeemed, Num. 3. 12. & 46.)
24. And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons.]
[Paraphrase] 24. And then for her own purification after child-birth, Lev. 12. 6. to offer her pair of turtles, being not able to offer a lamb (which is an argument that the Magi had not yet brought their presents, Mat 2. 11.) according to the commandment of God, that he which is not able to bring a l • mb shall bring a pair of turtles, &c. Lev. 12. 8.
25. And behold, there was a man in Jerusalem, whose name was Simeon, and the same man was [just and devout, waiting for the consolation of Israel: and the holy Ghost was upon him.]
[Paraphrase] 25. an upright and godly man, looking for, and expecting the coming of the Messias, see v. 38. whether in a spiritual only, or (as most expected) in a temporal kingdom, to restore their liberty to the Jews.
26. And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ.]
[Paraphrase] 26. And he had received revelation from the holy Ghost, that before he died, the Messias should come, and he should see him.
27. And he came by the Spirit into the Temple, and the parents brought in the child Jesus to do for him after the custom of the Law.]
[Paraphrase] 27. And at this very time he came by the guidance and dictate of the Spirit, into the Temple, and when Joseph and Mary brought in Jesus, to perform those things which were according to the law usual to be done.
28. Then took he him up in his arms and [blessed God and said,]
[Paraphrase] 28. recited this hymn,
29. Lord now lettest thou thy servant depart in peace according to thy word.]
[Paraphrase] 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die.
30. For mine eyes have seen thy salvation,]
[Paraphrase] 30. For I have with these fleshly eyes of mine beheld the Messias,
31. Which thou hast prepared before the face of all people,]
[Paraphrase] 31. Whom thou hast so long promised, and at last exhibited in the sight of all the congregation,
32. A light to lighten the Gentiles, and the glory of thy people Israel.]
[Paraphrase] 32. A light afforded to the Gentile world Isa. 49. 6. to reveal to them God's righteousness (or the way of living which will be acceptable to God) Psal. 116. 18. and (after he hath reformed the religion of the Jews, taught them the substantial instead of the Ceremonial observances) to bring the Gentiles to the receiving of that religion, and so to bring much glory and honor to that nation, to those at least tha • do receive him, or in case they will do so.
33. And Joseph and his mother marveled at those things which were spoken of him.
34. And Simeon blessed them, and said unto Mary his mother, Behold, this child [is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against,]
[Paraphrase] 34. is appointed by God to be a means of bringing punishment and ruin upon all obdurate impenitents, and on the other side to redeem, restore, recover those that will be wrought on by him, throughout all this people; and he shall be vehemently opposed, so holy and severe in his precepts and practice, that he shall be a butt or sign, such as are mentioned Isa. 8. 18. a mark for all obdurate sinners to set themselves against,
35. (Yes a [note f] sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.]
[Paraphrase] 35. (And that opposition shall bring upon thee either death itself, or some sore affliction,) that the machinations and designs of men, (see note on Mat. 15. e.) which are now kept secret, may come forth, and be discovered by their dealings with him, by the judgments which they pass upon him, some receiving him as the Messias, others not. See note on Rom. 8. f.
36. And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Aser, she was [of a great age, and had lived with an husband seven years from her virginity.]
[Paraphrase] 36. very old, and had lived in the matrimonial estate but seven years, unto which she came a pure virgin.
37. And she was a widow of about fourscore and four years, which departed not from the Temple, but [note g] served God with fastings and prayers night and day.]
[Paraphrase] 37. And being now a widow of about 84 years old, she constantly frequented the Temple (see note on Act. 1. d.) and performed all acts of piety, praying and fasting constantly, at the prescribed and accustomed seasons of performing those duties, fasting twice a week (see c. 18. 12.) and observing the daily hours of prayer.
38. And she coming in at that instant [gave thanks likewise unto the Lord, and spake of him to all them, that looked for redemption in Jerusalem.]
[Paraphrase] 38. sang an hymn to him, and expressly affirmed him to be the Messias, and this she did to all those in Jerusalem which expected the coming of the Messias. See v. 25.
39. And when they had performed all things according to the Law of the Lord, [they returned into Galilee to their own city Nazareth.]
[Paraphrase] 39. they returned to Bethlehem, and there continued, till they were warned to remove into Egypt, Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee, Mat. 2. 23.
40. And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him.]
[Paraphrase] 40. And Jesus grew in stature of body and faculties of mind (his divine Spirit assisting and strengthening his natural faculties) and was endued with great wisdom through the grace and power of God's Spirit upon him.
41. Now his parents went to Jerusalem every year at the feast of the Passover.
42. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
43. And when they [had fulfilled the days,] as they returned, the child Jesus tarried behind in Jerusalem, and Joseph and his mother knew not of it,
[Paraphrase] 43. had continued there all the feast days, and then came home.
44. But supposing him to have been in the company, [went a days journey, and they sought him] amongst their kinsfolk and acquaintance.
[Paraphrase] 44. after they were come a days journey they missed him, and made strict enquiry after him.
45. And when they found him not, they turned back again to Jerusalem, seeking him.
46. And it came to pass that after three days they found him [in the temple, sitting in the midst of the doctors] both hearing them, and asking them questions.
[Paraphrase] 46. in the court of the Temple, or porch, and many of the Masters of Israel, the Scribes, or learned men, about him.
47. And all that heard him were astonished at his understanding and answers.
48. And when they saw him they were amazed, and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing.
49. And he said unto them, How is it that ye sought me? [Wist ye not that I must be about [note h] my Fathers business?]
[Paraphrase] 49. the house of God is my proper home, my fathers house, and so a place fit for me to be in, but this ye were ignorant of.
50. And they understood not the saying, which he spake unto them.
51. And he went down with them, and came to Nazareth, and was subject unto them,] but his mother kept all these sayings in her heart.
[Paraphrase] 51. and though in that of staying in the Temple (an introduction or essay preparatory unto his office, to which he was sent by God, to whom obedience is due before parents) he did somewhat without his parents leave (see John. 2. 4.) yet in all other things he lived in perfect obedience to them.
52. And Jesus increased in wisdom and stature, and in favor with God and man,]
[Paraphrase] 52. And Jesus in respect of his human nature consisting of body and soul, did grow or improve, his soul improved in wisdom, his body in stature, as others of his age are wont, and withal became daily a more eminent illustrious person in the eyes of all.
Annotations on Chap. II.
[ a] V. 1. All the world ] That 〈 in non-Latin alphabet 〉 doth not always signify the whole world, may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world, seems to belong to the same, which was foretold by Christ, Mat. 24. 7. and so to refer only to Judea (see Note on Mat. 24. e. and Eusebius Eccl. Hist. l 2. c. 11.) Thus Lu. 21. 26. 〈 in non-Latin alphabet 〉 , the things that come upon the world, seems to belong only to those things that were a coming on Judea. And thus it is ordinarily said, that Jerusalem is situate in medio telluris in the middle of the earth; that is, of Judea; as Delphi is said to be O • bis umbilicus, the navel of the world, that is, of Greece, and as Minos calls Crete, over which he was King, his Orbis in Ovid,
Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur & definitur, and so in Spartianus, Lampridius, Marcellinus, and in Optatus l. 3. and 〈 in non-Latin alphabet 〉 , saith Antoninus in his Rescript to Eudaemon Nicomediensis, I am Lord of the world, and in Vlpian, who from a Constitution of Antoninus, Qui in orbe Romano sunt, cives Romanos effectos esse; and Bartolus pronounces that he were an Heretic, which would not say that the Emperor is Dominus & Monarcha totius orbis, the Lord and Monarch of the whole world. See Hieron. Magius Miscell. l. 4. c. 15. And so Soudas in the word ' 〈 in non-Latin alphabet 〉 , saith, 〈 in non-Latin alphabet 〉 , Augustus sent out unto all the regions of those that were subject to him, officers by wom he made the enrolings, and in the word 〈 in non-Latin alphabet 〉 , he saith, he decreed to number 〈 in non-Latin alphabet 〉 by head 〈 in non-Latin alphabet 〉 , all the inhabitants of the Romans, and reciting the number, his style is, 〈 in non-Latin alphabet 〉 , there were found so many myriads inhabiting the dominions of the Romans.
[ b] Ib. Taxed ] The 〈 in non-Latin alphabet 〉 is here literally descriptio, and that is (not an exacting of tribute, or taxation, but) a setting down, or enrolling every person, according to their families and estates. So in Hesychius 〈 in non-Latin alphabet 〉 , it signifies the numbering of the people or declaring how many and what kind of people they are: And Phavorinus, that 〈 in non-Latin alphabet 〉 is when each man is sent for to make known, 〈 in non-Latin alphabet 〉 , what and how much be hath, and whence his estate came to him. This is it that the Greek and Latin gloss in H. Stephanus hath expressed by 〈 in non-Latin alphabet 〉 , census, professus, professio, the word professio being the proper Latin word for this matter, and therefore the Vulgar very fitly hath it ver. 3. of this chap. Ibant profiteri, they went to tell what they were worth, &c. Soudas indeed in the word 〈 in non-Latin alphabet 〉 mentioning this of Augustus, saith it was to the other end, of bringing into his treasury 〈 in non-Latin alphabet 〉 , a sufficient proportion, and that it was therefore called, 〈 in non-Latin alphabet 〉 , the first of this kind, by way of equal and moderate distribution, because they that were in power before him, were wont to take away what they would. But though Soudas be an excellent Grammarian, yet in matter of history his authority is not great, and 'tis sure enough the Roman subjects paid their vectigalia, certain taxes, before this, and the Publicans were the gatherers of them. And Cassiodore 's words, which somewhat look toward that of taxing, yet refer it not to the cause assigned by Soudas, but because by the civil war's men's dominions or possessions were uncertain and confounded, and therefore this Census was appointed together with a survey and division, ut possession certain, and proportionably his tax be certain also. Cassiod. Var. l. 3. Ep. 52. It is therefore by learned men affirmed, particularly by Is. Casaubon in Bar. p. 105. (and is most probable) that this decree of inrolling was an effect of Augustus 's curiosity (and neither of his desire to enrich his treasury, nor to reform the excesses of those before him) and this overruled by God's special providence, saith S. Chrysost. that this Emperor might 〈 in non-Latin alphabet 〉 serve or be instrumental to the conserving the record of the birth of Christ, whose name and his mothers as well as Joseph's, were now enrolled. And that is a farther evidence of the nature of this 〈 in non-Latin alphabet 〉 , that it was not a tax, for that would not have belonged to women, and infants, but, as Cassiodore said, to the possessors only. And thus Soudas himself understands it in Augusto, that he decreed to number by head all the inhabitants of the Romans, being willing to know 〈 in non-Latin alphabet 〉 , how great the multitude was, which must take off all authority of his to the contrary. This enrolling is most amply defined by Florus, ut omnia patrimonii, dignitatis, aetatis, artium, officiorúmque discrimina in tabulas referantur, that all the differences of patrimony, dignity, age, craft, office might be recorded. Now concerning this particular enrolling or census here mentioned, 'tis observable what Sepulveda and Gerundensis have related, that 27. years before the birth of Christ, Augustus appointed that there should be an enrolling of the whole Empire, and proclaimed it in Tarracon a city in Spain after the Cantabri (and others that in Spain had broke off from him) had been conquered and reduced by him. For then he conceived that all the parts of his Empire were quiet and settled, and so that is was a fit time to take this view of his people. Velleius Paterculus seems to agree in this relation, making mention of a notable peace, that is, quiet and rest from war about the twentieth year of Augustus, which being by him said about the 20 th year, if it be resolved to have been punctually the 17 th , it will fall directly on this time of this 27 years before our Savior's birth, that being in the 44 th year of his reign. But upon or soon after this Proclamation Augustus found a breaking out of some stirs in other parts, and thereupon defer'd his resolution to some other quieter time, which was this very point of time wherein Christ was born. Hence it is that the ancient Spaniards observed an aera (which is a word made up of the first letters of Annus erat Regni Augusti, the year of Augustus 's reign ) different from all other Christians, to wit, 27 years before them, reckoning from this first proclamation in Tarracon, and counting the 〈 in non-Latin alphabet 〉 , or enrolling here in S. Luke to have been at that time. By this passage of story considered there will arise to us matter of most excellent observation, concerning God's wise disposal of all things, particularly in this of the birth of Christ, which, if Augustus 's first decree and proclamation in the 17 th of his reign, had stood, in all probability could not have been in Bethlehem, as the Prophets foretold it should. For if that had gone on in the 17 th , there had been no use of this in the 44 th year of his reign. Had not this been in the 44 th , Joseph and Mary would have had occasion at that time to come up to Bethlehem from Nazareth, where they dwelt, Had they not done so, Christ had not been born there: Whence appears God's providence in changing Augustus 's resolution by the breaking out of new troubles, and transferring this time of full peace (and so of enrolling ) to this very point of time, wherein Mary being so near her time, and going up to Bethlehem to be enrolled, should there fall in travail, and bring forth, that so the seed of David, and branch of Jesse (as Christ is called) that was conceived in Nazareth, should be born in Bethlehem, where Jesse lived, and David was born. Now whereas 'tis added that this was 〈 in non-Latin alphabet 〉 , the first enrolling, that is to distinguish it from another, Act. 5. 37. the same which Josephus and Eusebius speak of and place under Cyrenius also, but differing from this here. As for Cyrenius having rule over Syria at this time, that is to be taken in a looser, not stricter sense, not that Cyrenius was there now the standing Governor under the Romans, but sent by the Emperor particularly on this occasion, to take an inventory of this part of his Empire. For so saith Soudas upon the word 〈 in non-Latin alphabet 〉 out of some ancient Author, that Caesar Augustus desiring to know the strength and state of his dominions sent 20 chosen men into all his dominions, one into one part, another into another, to take this account, and P. Sulpitius Quirinius had Syria for his province, not to have any settled dominion there, but to perform this work, for which he was sent extraordinarily, Sentius Saturninus being then President of Syria, Tertull. cont. Marc. l. 4. c. 19.
[ c] V. 7. Manger ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , saith Is. Casaubon ad Baron. i. e. a stable where cattle stand, and not only the place where their meat is put, the manger. So in Latin Praesepe, Virgil. Aeneid. 7.
and to this the story best agrees, which gives the reason of their laying him in the 〈 in non-Latin alphabet 〉 , because there was no room (not in the stable, but) in the Inn.
[ d] V. 8. Keeping watch ] 'It is sufficiently known that the night was distinguished into several watches, the 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ,, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Mar. 13. 35. the evening, and midnight, and cock-crowing, and morning, The first ending at nine in the evening, the 2d at twelve, the 3 d at three, the fourth at six in the morning, as the day is divided into the third, and sixth, and ninth, and twelfth hours. Now these the shepherds in those countries (which lay chiefly upon feeding cattle) i. e. the inhabitants of the countries did so distribute among them, that such a number of them might continue in the field and watch abroad so many hours in the night, and when that watch ended, so many other fresh men might come & succeed to that care, & this the form of speech in Greek doth import 〈 in non-Latin alphabet 〉 , i. e. literally rendered, watching the watches of the night over their flock, and so the Vulgar readeth it, custodientes vigilias noctis super gregem.
[ e] V. 14. On earth peace, good will to —] The concurrence of so many ancient Copies and readings for this of 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , makes it fit to give an account of that phrase, if so it be read. God's favor or acceptance, (an argument, and evidence of the sincerity of the Christians heart which is so approved, or accepted by him,) is literally the notion of 〈 in non-Latin alphabet 〉 , good liking, i. e. God's good liking, or well-pleasedness. So when, in the highest degree, 'tis said of Christ, 〈 in non-Latin alphabet 〉 , in whom I am well pleased. So when of Noah 'tis said, that he found grace in the eyes of the Lord, Gen. 6. 8. Accordingly 〈 in non-Latin alphabet 〉 , are such as these, whose uprightness of heart, and sincerity, (though mixed with much frailty, and some sin, for which there is no way of pardon but in Christ ) hath approved them to God, and to these and none but these, this 〈 in non-Latin alphabet 〉 peace on earth belongs. And so this reconciliation of God to all penitent sinners, all sincere, faithful, new creatures, (those whom God sees, and owns as such) as it is the full importance of 〈 in non-Latin alphabet 〉 , peace upon earth toward men of his good-liking ] so is it, next the glory of God, mentioned in the former words, the principal design of Christ's coming into the world.
[ f] V. 35. A sword shall pierce ] That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer. 78. contra Dicomarianitas, and this place of Scripture said to be fulfilled by it, 〈 in non-Latin alphabet 〉 , she was put to death according as it is written, asword shall pass through thy soul also, and so he goes on, 〈 in non-Latin alphabet 〉 , her glory is among the martyrs. If she were not actually put to death, some great sensitive affliction, the sharpness of which is here compared to a sword, and said to pass through her 〈 in non-Latin alphabet 〉 , her animal or sensitive soul, is here certainly meant by it.
[ g] V. 37. Served God with fastings ] Of this Hanna 'tis the testimony of Cyril of Jerusalem, Cat. 10. that she was 〈 in non-Latin alphabet 〉 . The first title refers to her continence and widow-chastity for so many years, (having lived with an husband, but seven years after marriage, he, in all probability, dying at that time.) The 2 d . to her devotion and strict observance of piety. The 3 d . not to a solitary monial life (as the Latin interpreter there falsely renders it) but to such a strict observance of all that 〈 in non-Latin alphabet 〉 , or austerity, in fasting so often every week, and attending of public (and private) prayers so often every day (and all this for the whole space of her ensuing life) as was anciently observable among the 〈 in non-Latin alphabet 〉 or devout persons. Thus did she take herself up from the cares and affairs of the world that she might have the full vacancy for the service of God, and daily frequented the Temple at the hours of prayer, not that she did neither eat nor sleep, or that in any respect she could be said to dwell there always, but that serving God there at all the set times of prayer, and to prayer adding the weekly observances of fasting also, she returned from those performances to her own house, and there properly inhabited; and this is enough to own that expression here, that she departed not from the Temple, i. e. forsook it not, kept close to it at the set times, (though she was at her own house also at other times) as the Apostles ch. 24, 53. are said to have been 〈 in non-Latin alphabet 〉 , continually in the Temple, and Act. 1. 13. 〈 in non-Latin alphabet 〉 continuing there, which yet doth not note that they were never out of it, but, as it follows, 〈 in non-Latin alphabet 〉 they continued unanimously constant in prayer and supplication, not again that they did never intermit praying, but that they were constant in the frequent daily performances of that duty, at the hours appointed for it.
[ h] V. 49. My Fathers business] 〈 in non-Latin alphabet 〉 seems to refer to the place where they found him, i. e. in the Temple, and so 〈 in non-Latin alphabet 〉 in the Neuter, his own, Jo. 19. 27. signifies his own house, as Ester 5. 10. and 6. 12. 〈 in non-Latin alphabet 〉 house, is rendered 〈 in non-Latin alphabet 〉 , his own. Thus the Syriac reads it, and thus Theophylact, 〈 in non-Latin alphabet 〉 , in his temple. So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his country, asks, 〈 in non-Latin alphabet 〉 ; whither drivest thou the righteous man? 〈 in non-Latin alphabet 〉 , doest thou not know that whithersoever he shall happen to depart, 'tis necessary he should be in his Fathers house, i. e. within his providence? And Dionysius Alexander. 〈 in non-Latin alphabet 〉 , They found me in my house, saith he by the prophet, but in the Gospel, I must be in those of my father, i. e. in his house likewise. So Titus Bostrensis, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ; Being in the Temple of God he said, knew ye not that I must be in my fathers (house?) See the learned Fullers Miscell. p. 585.
Annotations on Chap. II.
[ a] V. 1. All the world ] That 〈 in non-Latin alphabet 〉 doth not always signify the whole world, may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world, seems to belong to the same, which was foretold by Christ, Mat. 24. 7. and so to refer only to Judea (see Note on Mat. 24. e. and Eusebius Eccl. Hist. l 2. c. 11.) Thus Lu. 21. 26. 〈 in non-Latin alphabet 〉 , the things that come upon the world, seems to belong only to those things that were a coming on Judea. And thus it is ordinarily said, that Jerusalem is situate in medio telluris in the middle of the earth; that is, of Judea; as Delphi is said to be O • bis umbilicus, the navel of the world, that is, of Greece, and as Minos calls Crete, over which he was King, his Orbis in Ovid,
Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur & definitur, and so in Spartianus, Lampridius, Marcellinus, and in Optatus l. 3. and 〈 in non-Latin alphabet 〉 , saith Antoninus in his Rescript to Eudaemon Nicomediensis, I am Lord of the world, and in Vlpian, who from a Constitution of Antoninus, Qui in orbe Romano sunt, cives Romanos effectos esse; and Bartolus pronounces that he were an Heretic, which would not say that the Emperor is Dominus & Monarcha totius orbis, the Lord and Monarch of the whole world. See Hieron. Magius Miscell. l. 4. c. 15. And so Soudas in the word ' 〈 in non-Latin alphabet 〉 , saith, 〈 in non-Latin alphabet 〉 , Augustus sent out unto all the regions of those that were subject to him, officers by wom he made the enrolings, and in the word 〈 in non-Latin alphabet 〉 , he saith, he decreed to number 〈 in non-Latin alphabet 〉 by head 〈 in non-Latin alphabet 〉 , all the inhabitants of the Romans, and reciting the number, his style is, 〈 in non-Latin alphabet 〉 , there were found so many myriads inhabiting the dominions of the Romans.
[ b] Ib. Taxed ] The 〈 in non-Latin alphabet 〉 is here literally descriptio, and that is (not an exacting of tribute, or taxation, but) a setting down, or enrolling every person, according to their families and estates. So in Hesychius 〈 in non-Latin alphabet 〉 , it signifies the numbering of the people or declaring how many and what kind of people they are: And Phavorinus, that 〈 in non-Latin alphabet 〉 is when each man is sent for to make known, 〈 in non-Latin alphabet 〉 , what and how much be hath, and whence his estate came to him. This is it that the Greek and Latin gloss in H. Stephanus hath expressed by 〈 in non-Latin alphabet 〉 , census, professus, professio, the word professio being the proper Latin word for this matter, and therefore the Vulgar very fitly hath it ver. 3. of this chap. Ibant profiteri, they went to tell what they were worth, &c. Soudas indeed in the word 〈 in non-Latin alphabet 〉 mentioning this of Augustus, saith it was to the other end, of bringing into his treasury 〈 in non-Latin alphabet 〉 , a sufficient proportion, and that it was therefore called, 〈 in non-Latin alphabet 〉 , the first of this kind, by way of equal and moderate distribution, because they that were in power before him, were wont to take away what they would. But though Soudas be an excellent Grammarian, yet in matter of history his authority is not great, and 'tis sure enough the Roman subjects paid their vectigalia, certain taxes, before this, and the Publicans were the gatherers of them. And Cassiodore 's words, which somewhat look toward that of taxing, yet refer it not to the cause assigned by Soudas, but because by the civil war's men's dominions or possessions were uncertain and confounded, and therefore this Census was appointed together with a survey and division, ut possession certain, and proportionably his tax be certain also. Cassiod. Var. l. 3. Ep. 52. It is therefore by learned men affirmed, particularly by Is. Casaubon in Bar. p. 105. (and is most probable) that this decree of inrolling was an effect of Augustus 's curiosity (and neither of his desire to enrich his treasury, nor to reform the excesses of those before him) and this overruled by God's special providence, saith S. Chrysost. that this Emperor might 〈 in non-Latin alphabet 〉 serve or be instrumental to the conserving the record of the birth of Christ, whose name and his mothers as well as Joseph's, were now enrolled. And that is a farther evidence of the nature of this 〈 in non-Latin alphabet 〉 , that it was not a tax, for that would not have belonged to women, and infants, but, as Cassiodore said, to the possessors only. And thus Soudas himself understands it in Augusto, that he decreed to number by head all the inhabitants of the Romans, being willing to know 〈 in non-Latin alphabet 〉 , how great the multitude was, which must take off all authority of his to the contrary. This enrolling is most amply defined by Florus, ut omnia patrimonii, dignitatis, aetatis, artium, officiorúmque discrimina in tabulas referantur, that all the differences of patrimony, dignity, age, craft, office might be recorded. Now concerning this particular enrolling or census here mentioned, 'tis observable what Sepulveda and Gerundensis have related, that 27. years before the birth of Christ, Augustus appointed that there should be an enrolling of the whole Empire, and proclaimed it in Tarracon a city in Spain after the Cantabri (and others that in Spain had broke off from him) had been conquered and reduced by him. For then he conceived that all the parts of his Empire were quiet and settled, and so that is was a fit time to take this view of his people. Velleius Paterculus seems to agree in this relation, making mention of a notable peace, that is, quiet and rest from war about the twentieth year of Augustus, which being by him said about the 20 th year, if it be resolved to have been punctually the 17 th , it will fall directly on this time of this 27 years before our Savior's birth, that being in the 44 th year of his reign. But upon or soon after this Proclamation Augustus found a breaking out of some stirs in other parts, and thereupon defer'd his resolution to some other quieter time, which was this very point of time wherein Christ was born. Hence it is that the ancient Spaniards observed an aera (which is a word made up of the first letters of Annus erat Regni Augusti, the year of Augustus 's reign ) different from all other Christians, to wit, 27 years before them, reckoning from this first proclamation in Tarracon, and counting the 〈 in non-Latin alphabet 〉 , or enrolling here in S. Luke to have been at that time. By this passage of story considered there will arise to us matter of most excellent observation, concerning God's wise disposal of all things, particularly in this of the birth of Christ, which, if Augustus 's first decree and proclamation in the 17 th of his reign, had stood, in all probability could not have been in Bethlehem, as the Prophets foretold it should. For if that had gone on in the 17 th , there had been no use of this in the 44 th year of his reign. Had not this been in the 44 th , Joseph and Mary would have had occasion at that time to come up to Bethlehem from Nazareth, where they dwelt, Had they not done so, Christ had not been born there: Whence appears God's providence in changing Augustus 's resolution by the breaking out of new troubles, and transferring this time of full peace (and so of enrolling ) to this very point of time, wherein Mary being so near her time, and going up to Bethlehem to be enrolled, should there fall in travail, and bring forth, that so the seed of David, and branch of Jesse (as Christ is called) that was conceived in Nazareth, should be born in Bethlehem, where Jesse lived, and David was born. Now whereas 'tis added that this was 〈 in non-Latin alphabet 〉 , the first enrolling, that is to distinguish it from another, Act. 5. 37. the same which Josephus and Eusebius speak of and place under Cyrenius also, but differing from this here. As for Cyrenius having rule over Syria at this time, that is to be taken in a looser, not stricter sense, not that Cyrenius was there now the standing Governor under the Romans, but sent by the Emperor particularly on this occasion, to take an inventory of this part of his Empire. For so saith Soudas upon the word 〈 in non-Latin alphabet 〉 out of some ancient Author, that Caesar Augustus desiring to know the strength and state of his dominions sent 20 chosen men into all his dominions, one into one part, another into another, to take this account, and P. Sulpitius Quirinius had Syria for his province, not to have any settled dominion there, but to perform this work, for which he was sent extraordinarily, Sentius Saturninus being then President of Syria, Tertull. cont. Marc. l. 4. c. 19.
[ c] V. 7. Manger ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , saith Is. Casaubon ad Baron. i. e. a stable where cattle stand, and not only the place where their meat is put, the manger. So in Latin Praesepe, Virgil. Aeneid. 7.
and to this the story best agrees, which gives the reason of their laying him in the 〈 in non-Latin alphabet 〉 , because there was no room (not in the stable, but) in the Inn.
[ d] V. 8. Keeping watch ] 'It is sufficiently known that the night was distinguished into several watches, the 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ,, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Mar. 13. 35. the evening, and midnight, and cock-crowing, and morning, The first ending at nine in the evening, the 2d at twelve, the 3 d at three, the fourth at six in the morning, as the day is divided into the third, and sixth, and ninth, and twelfth hours. Now these the shepherds in those countries (which lay chiefly upon feeding cattle) i. e. the inhabitants of the countries did so distribute among them, that such a number of them might continue in the field and watch abroad so many hours in the night, and when that watch ended, so many other fresh men might come & succeed to that care, & this the form of speech in Greek doth import 〈 in non-Latin alphabet 〉 , i. e. literally rendered, watching the watches of the night over their flock, and so the Vulgar readeth it, custodientes vigilias noctis super gregem.
[ e] V. 14. On earth peace, good will to —] The concurrence of so many ancient Copies and readings for this of 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , makes it fit to give an account of that phrase, if so it be read. God's favor or acceptance, (an argument, and evidence of the sincerity of the Christians heart which is so approved, or accepted by him,) is literally the notion of 〈 in non-Latin alphabet 〉 , good liking, i. e. God's good liking, or well-pleasedness. So when, in the highest degree, 'tis said of Christ, 〈 in non-Latin alphabet 〉 , in whom I am well pleased. So when of Noah 'tis said, that he found grace in the eyes of the Lord, Gen. 6. 8. Accordingly 〈 in non-Latin alphabet 〉 , are such as these, whose uprightness of heart, and sincerity, (though mixed with much frailty, and some sin, for which there is no way of pardon but in Christ ) hath approved them to God, and to these and none but these, this 〈 in non-Latin alphabet 〉 peace on earth belongs. And so this reconciliation of God to all penitent sinners, all sincere, faithful, new creatures, (those whom God sees, and owns as such) as it is the full importance of 〈 in non-Latin alphabet 〉 , peace upon earth toward men of his good-liking ] so is it, next the glory of God, mentioned in the former words, the principal design of Christ's coming into the world.
[ f] V. 35. A sword shall pierce ] That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer. 78. contra Dicomarianitas, and this place of Scripture said to be fulfilled by it, 〈 in non-Latin alphabet 〉 , she was put to death according as it is written, asword shall pass through thy soul also, and so he goes on, 〈 in non-Latin alphabet 〉 , her glory is among the martyrs. If she were not actually put to death, some great sensitive affliction, the sharpness of which is here compared to a sword, and said to pass through her 〈 in non-Latin alphabet 〉 , her animal or sensitive soul, is here certainly meant by it.
[ g] V. 37. Served God with fastings ] Of this Hanna 'tis the testimony of Cyril of Jerusalem, Cat. 10. that she was 〈 in non-Latin alphabet 〉 . The first title refers to her continence and widow-chastity for so many years, (having lived with an husband, but seven years after marriage, he, in all probability, dying at that time.) The 2 d . to her devotion and strict observance of piety. The 3 d . not to a solitary monial life (as the Latin interpreter there falsely renders it) but to such a strict observance of all that 〈 in non-Latin alphabet 〉 , or austerity, in fasting so often every week, and attending of public (and private) prayers so often every day (and all this for the whole space of her ensuing life) as was anciently observable among the 〈 in non-Latin alphabet 〉 or devout persons. Thus did she take herself up from the cares and affairs of the world that she might have the full vacancy for the service of God, and daily frequented the Temple at the hours of prayer, not that she did neither eat nor sleep, or that in any respect she could be said to dwell there always, but that serving God there at all the set times of prayer, and to prayer adding the weekly observances of fasting also, she returned from those performances to her own house, and there properly inhabited; and this is enough to own that expression here, that she departed not from the Temple, i. e. forsook it not, kept close to it at the set times, (though she was at her own house also at other times) as the Apostles ch. 24, 53. are said to have been 〈 in non-Latin alphabet 〉 , continually in the Temple, and Act. 1. 13. 〈 in non-Latin alphabet 〉 continuing there, which yet doth not note that they were never out of it, but, as it follows, 〈 in non-Latin alphabet 〉 they continued unanimously constant in prayer and supplication, not again that they did never intermit praying, but that they were constant in the frequent daily performances of that duty, at the hours appointed for it.
[ h] V. 49. My Fathers business] 〈 in non-Latin alphabet 〉 seems to refer to the place where they found him, i. e. in the Temple, and so 〈 in non-Latin alphabet 〉 in the Neuter, his own, Jo. 19. 27. signifies his own house, as Ester 5. 10. and 6. 12. 〈 in non-Latin alphabet 〉 house, is rendered 〈 in non-Latin alphabet 〉 , his own. Thus the Syriac reads it, and thus Theophylact, 〈 in non-Latin alphabet 〉 , in his temple. So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his country, asks, 〈 in non-Latin alphabet 〉 ; whither drivest thou the righteous man? 〈 in non-Latin alphabet 〉 , doest thou not know that whithersoever he shall happen to depart, 'tis necessary he should be in his Fathers house, i. e. within his providence? And Dionysius Alexander. 〈 in non-Latin alphabet 〉 , They found me in my house, saith he by the prophet, but in the Gospel, I must be in those of my father, i. e. in his house likewise. So Titus Bostrensis, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 ; Being in the Temple of God he said, knew ye not that I must be in my fathers (house?) See the learned Fullers Miscell. p. 585.
CHAP. III.
1. NOw in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being [note a] [Governor of Judea, and Herod being Tetrarch of Galilee] and his brother Philip Tetrarch of [note b] Iturea, and of the region of Trachonitis, and Lysanias the Tetrarch of Abilene,
[Paraphrase] 1. Procurator of Judea, and Herod Governor of that fourth division of the kingdom called Galilee,
2. Annas and Caiaphas being the [note c] High priest,] the word of God came unto John the son of Zacharias in the wilderness.
[Paraphrase] 2. Annas a chief priest being a man of principal authority among the Jews, and Caiaphas placed by the Procurator in the Pontificate,
3. And he came [into all the country about Jordan, preaching the baptism of repentance for the remission of sins,]
[Paraphrase] 3. to several parts of the coasts that were nigh Jordan, Bethabara, John. 1. 28. Aenon, John. 3. 23. and by that means all the region about Jordan came to hear him, and he warned all the people to repent and be baptized of him, to come in as proselytes of his, that so their sins might be forgiven, which would otherwise bring certain destruction on them.
4. As it is written in the book of the words of Isaiah the prophet, saying, [The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
5. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth.]
[Paraphrase] 4, 5. There shall come a crier, or herald, or harbinger of the Messias in the wilderness, to fit men by repentance for the receiving of Christ, and part of his proclamation shall be in these words, Every valley, &c. which may figuratively import the peculiar quality of the Gospel of Christ, which was to work upon the poor in spirit, and exalt them to a participation of the greatest privileges, which none of the higher loftier spirits were capable of, till they were humbled, and brought down from their heights; but literally they may seem to foretell the terrible destruction, which should shortly come upon this people for their impenitence, the plaining of the land for the coming of the Roman army (see note on Mat. 3. c.) and the visible discrimination, which should then be made betwixt the obdurate impenitent unbelievers on one side, and those that are penitent and receive Christ, on the other.
6. And all flesh shall see the salvation of God.]
[Paraphrase] 6. And all men shall discern the deliverance which is wrought for the penitent believers, when all impenitents are destroyed.
7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the [wrath to come?]
[Paraphrase] 7. destruction approaching?
8. Bring forth therefore fruits worthy of repentance, and [begin not to say within yourselves, We have Abraham to our father;] For I say unto you that God is able of these stones to raise up children unto Abraham.
[Paraphrase] 8. Do not think 'twill serve your turn, that you are able to say (see note on Mar. 2. a) We are of the seed of Abraham, who have right to the promises made to him, whatsoever our actions are, See Mat. 3. 9.
9. And now also the axe is laid unto the root of the trees, Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire.
[Paraphrase] 9. Mat. 3. 10.
10. And the people asked him, saying, What shall we do then?]
[Paraphrase] 10. And the common sort of people asked him, What was their task, or part of duty, to prevent or avert this ruin.
11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise.]
[Paraphrase] 11. And he prescribed to them an extensive liberality, charity, mercifulness to all the wanted what they had to spare.
12. Then came also [Publican's] to be baptized, and said unto him, Master, what shall we do?
[Paraphrase] 12. the tole or tribute-gatherers.
13. And he said unto them, [Exact no more then is appointed you.]
[Paraphrase] 13. Receive all the taxes which the Emperor requires to be gathered, but beside that, do not you either by cunning, or force take anymore for yourselves.
14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither [note d] accuse any falsely, but be content with your wages.]
[Paraphrase] 14. And to the military men of the Jews (employed by their Procurators, or the Romans) he prescribed these rules, Neither fright, nor plunder any man, but be content with that allowance, which is assigned for your maintenance.
15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not,]
[Paraphrase] 15. And as the people were amuzed concerning him, looking for some further declaration or manifestation from him, and having some disputes within them, whether he were not the Messias himself,
16. John answered saying unto them all, I indeed baptize you with water, but one mightier then I cometh, the latchet of whose shoes I am not worthy to unloose, he shall baptize you with the holy Ghost and with fire.]
[Paraphrase] 16. John gave a clear answer to their doubts, telling everyone that came to him, in plain words, that he was not the Christ, saying, My whole office is, thus to receive you as proselytes, to believe on the Messias, who shall suddenly reveal himself; I am but a disciple of that great Master, sent before him, as disciples of prophets are wont to be, to take up room for him, (see Luk. 10. 1. and Mat. 26. 20.) to serve him, to take off, and lay away his shoes (see note on Mat. 3. h.) and truly I am unworthy of this office, to be the disciple of so divine a person. But he, when he cometh, shall be another manner of person, and do other kind of things; Over and above the receiving of proselytes with water in baptism, he shall send down the Spirit of his disciples, in an appearance as of fire, Act. 2. and thereby enable them to speak with tongues miraculously, and so fit them for their office, (see Act. 1. a.)
17. Whose [fan] is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable.
[Paraphrase] 17. winnowing instrument, See note on Mat. 3. 12.
18. And many other things in his exhortation preached he unto the people.]
[Paraphrase] 18. And John the Baptist said many such things as these, and more different from these, by way of exhortation and proclamation to the people, concerning the Gospel of Christ.
19. But Herod the Tetrarch being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,]
[Paraphrase] 19. And Herod calling him to the court, and hearing him often, and that with great respect to him at first (Mar. 6. 20.) at last being reproved by him for marrying his brothers wife, and for all other sins, that John saw him to be guilty of,
20. Added yet this above all, that he shut up John in prison.
21. Now when all the people were baptized, it came to pass that Jesus also being baptized and praying, the heaven was opened,
22. And the holy Ghost descended in a bodily shape like a dove upon him,] and a voice came from heaven, which said, Thou art my beloved son, in thee I am well pleased.
[Paraphrase] 22. And the holy eternal Spirit of God appeared visibly to come down, and to descend upon him, as a dove uses to descend, and light on anything (see note on Mat. 3. k.)
23. And Jesus himself began to be about thirty years of age, being (as it was supposed) the son of Joseph, which was the son of [note e] Heli.]
[Paraphrase] 23. And at this time of his being baptized, Jesus was about thirty years old, the age before which the Levites were not to be admitted to sacred functions, Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truly no father on earth, but yet Joseph the son of Heli being betrothed to Mary his mother, he was his reputed father.
24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph.
25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Eli, which was the son of Nagge,
26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Judah,
27. Which was the son of Joanna, which was the son of Rhesa, which was the son of Zerubbabel, which was the son of Salathiel, which was the son of Neri,
28. Which was the son of Melchi, which was the son of Addi, which was the son of Kosam, which was the son of Elmodam, which was the son of Er,
29. Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
30. Which was the son of Simeon, which was the son of Judah, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
31. Which was the son of Melea, which was the son of Menam, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
32. Which was the son of Jesse, which was the son of Obed, which was the son of Boos, which was the son of Salmon, which was the son of Naasson,
33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah,
34. Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son Tharah, which was the son of Nachor,
35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phaleg, which was the son of Heber, which was the son of Sala,
36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech,
37. Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
Annotations on Chap. III.
[ a] V. 1. Governor] Some question may be, what is here meant by 〈 in non-Latin alphabet 〉 . But Jac. Cujacius the learned Lawyer hath cleared it; Rectiùs Vetus interpres Luc. 1. Procurante Pilato, quàm alii, praeside. Praeses enim Syriae tum fuit Vitellius vir Consularis, Procurator Pilatus, Eques Romanus. Cujus rei authors habeo Tertullianum, Tacitum, Josephum. The ancient interpreter Luc. 1. renders it more truly, Pilate being procurator, then others, Pilate being President, or Governor: for Vitessius was then Governor of Syria, one that had been Consul, but Pilate a knight of Rome was Procurator: So I learn from Tertullian, Tacitus and Josephus.
[ b] Ib. Tetrarch of Ituraea ] That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus far confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius, having for the space of 37. years been Praefect of Trachonitis, and Gaulanitis, and Batanaea where instead of Gaulanitis the truer reading is Auranitis, of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province, Trachonitis and B • tanaea being there named as the other parts of it, the latter of which (or else that, and Auranitis together) is sure the Ituraea here. As for the word 〈 in non-Latin alphabet 〉 Tetrarch, it denotes a principality of a fourth part, and when Herod, who is called so, is elsewhere called King Herod, the word King is to be taken in that latitude, as to signify no more then what Tetrarch here doth, one placed by the Romans over this Region of Galilee, with Regal power and for life, and thereby differing from the 〈 in non-Latin alphabet 〉 , a Governor (such as Pilate here, and Mat. 27. 2.) with Commission for so many years, 〈 in non-Latin alphabet 〉 , 1 Pet. 2. 14. a Deputy of the supreme, and as a Steward in a family, dispensing it under him, 〈 in non-Latin alphabet 〉 , and Procurator.
[ c] V. 2. High Priests ] Concerning the two 〈 in non-Latin alphabet 〉 or high Priests in this place (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Ex. 29. 30. Lev. 16. 32. and he to continue not for a year only, but for his life, whereas here it seems to be otherwise) many things have diversely been said by learned men. Without surveying of their several conjectures, I shall first think it worth observing that in the books of Samuel (when sure there was but one high Priest) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high Priests office, 1 Sam. 22. there is yet, after that, frequent mention of Zadok and Abiathar together, 2 Sam. 15. 35. Zadok and Abiathar the priests, and c. 17. 15. and c. 19. 11. and 20. 25. and 1 Chron. 15. 11. everywhere Zadok and Abiathar priests, and Zadok placed before Abiathar constantly (as Annas before Caiaphas here.) The reason of which is probably this, because though Zadok was not actually high Priest in David's time, yet being the son of Ahitub 2 Sam. 8 17. (not that Ahitub, the father of Ahimelech 1 Sam. 22. 11. who was of Ithamars line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal successor of Eleazar v. 4. and 50▪) to him the High-Priesthood regularly belonged, and so after the expulsion of Abiathar (the last of Eli's, and so of Ithamars line, 1 Kin. 2. 26, 27.) was restored to him, 1 Kin. 2. 35. and Abiathar being in David's time the High Priest of Eli 's, and so of Ithamars line, (to which, it seems, it was changed from Eleazars, and continued in that line for some time) Zadok being a principal person in authority with David, a Priest, and regularly heir to the Highpriesthood, is constantly joined with (and set before) Abiathar the high Priest. Agreeable to this example it is, that Annas father-in law to ( the high Priest of that year) Caiaphas, a most eminent person himself, and one that had been high-Priest also, and, I suppose, the chief of the race of Aaron's sons then alive, as Zadok was, is here set before, and joined with Caiaphas, and called 〈 in non-Latin alphabet 〉 high Priest, though punctually he executed not the office of the high Priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: First, That at this time, the land being under the Roman Emperor (whose name and the year of his reign is set down at the beginning of the verse, as also his Procurator of Judea, Pontius Pilate, and the Tetrarchs of other places) the succession of the high-Priests was now changed, The one lineal descendent in the family of Aaron, which which was to continue for life, being not permitted to succeed ( 〈 in non-Latin alphabet 〉 , saith Eusebius l. 1. c. 18.) but some other, whom he pleased, named to that office by the Procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact, 〈 in non-Latin alphabet 〉 . They who were at that time high Priests of the Jews, invaded that dignity, bought it, and so destroyed the Law, which prescribed a succession in the family of Aaron. Secondly, That there was at this time, after the Roman Conquest, and before the destruction of the Temple (whensoever they made no King of (but only sent a Procurator into) Judea ) the place and title of 〈 in non-Latin alphabet 〉 , Ruler of the people (and with it some part of the sovereign power) allowed unto the Jews, or at least somewhat proportionable to it. This Nasi was he which had at any time the chief power of that people within themselves, that is, what degree of power soever remained in the Jews at any time by the indulgence of their Conquerors it was principally in him: Whilest they were not subject to strangers, an absolute and supreme power (and therefore in the Law and in Ezekiel the Nafi or the Ruler signifies the King ) but when they were subject to other nations, a power subordinate, such as was allowed them by those that had dominion over them, but yet that supreme among themselves, for the deciding of all controversies arising from, and determinable by their Law, though generally without power of life and death, to enforce the sentences of their judicatures. Such are the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the chief of the Captives that returned from Babylon. Zerubbabel the son of Salathiel, Hag. 2. and Zach. 4. being of the tribe of Judah, Mat. 1. 12. Luke 3. 27. (at the same time when Joshua the son of Josedech is high Priest, Zach. 3. and therefore they two together are called the anointed ones, c. 4. 14. and named in the front of the Captives, Ezra. 2. 2.) and after him his posterity, till about the time of the Maccabees. According to that of S. Basil in his Epistles p. 1170. 〈 in non-Latin alphabet 〉 . The successors of Salathiel and Zerubbabel ruled the people somewhat after a popular manner, and after their time foreward the principality fell to the priesthood, to wit, in the time of the Macabees. (As for Nehemiah and the Governors mentioned by him c. 5. 14. it seems by his commission, and the Babylonish name 〈 in non-Latin alphabet 〉 , that he had his power from the King of Persia, not from the Jewish nation, or from the right yet remaining in them under their Conquerors, of living according to their own laws.) After the manner of what was thus done in Palestine the like was generally put in practice in the several countries whether the Jews were dispersed, that is, not only in Babylonia, but also at Alexandria (saith Philo in Leg. ad Caium, ) to the Nasi whereof all the multitude of the Jews in Egypt were subject, a million saith Philo, in his time; And therefore saith Josephus, Ant. l. 20. c. 4. that the 〈 in non-Latin alphabet 〉 of the Jews being dead, the Emperor Claudius 〈 in non-Latin alphabet 〉 did not forbid them to set Rulers of the nation over them, but consented 〈 in non-Latin alphabet 〉 , that all should be subject to them, according to their own customs, and not be forced 〈 in non-Latin alphabet 〉 to transgress the religion of their fathers. The like is reported of Augustus by Philo ad Flaccum, calling these rulers 〈 in non-Latin alphabet 〉 , as Josephus did 〈 in non-Latin alphabet 〉 , and others of the heathen Writers Patriarchas, See Vopiscus in vita Saturnini. Thirdly, This office of the Nasi generally sell on some person of the greatest authority among them, for skill and knowledge in their Law. And 'twill not be improbable that that should be some Priest (such being most carefully brought up in that knowledge) and then though it be not necessary to suppose that that were the lineally descended high Priest (there being no such perhaps left in the sand) yet 'twill be easy to conceive, that a Priest the chief of one of the ranks, especially of the first rank of the Priests, and he possessed with so great authority, as that of the Nasi (the greatest now left among them should be styled 〈 in non-Latin alphabet 〉 , chief or high priest. And so, I conceive, it was at this time, somewhat after the manner of what the Maccabee • had formerly been, which were in a manner Kings and priests both, that is, being priests, were also one after another, leaders and rulers of the Jews, (proportionable to the Nasi, of which I now speak) the only rulers which then they had with any image of Regality on them. That this may be more discernible, 'twill not be amiss in brief to set down the beginning and progress of them. Upon the profanation committed by Antiochus upon the Law and worship of God among the Jews, arose Mattathias the son of John, the son of Simeon, a priest in Modin, of the sons of Joarib (that is, of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24.) and so of a family next to the family of the high priest, Aaron's successor. This Mattathias not pretending any right to the high priesthood (it being not affirmed that he was chief of that family of Joarib, but a branch of one of the sons, that is, one of that course, and besides Onias the last of the high priests of the succession of Aaron, was not, that appeareth, as yet gone into Egypt ) but merely as a Zealot began to to kill the profaners, then went out into the mountains with as many after him as he could get, and at last when he had gathered an army, he left Judas as the mightiest of his sons (though not by succession again as the eldest of them) to be General of it, 1 Mac. 1. 66. And he under the name of Judas Maccabaeus (or the Zealot ) did lead them, was as it were their King (the only one they had) their ruler at that time, and fought their battles illustriously, cleansed the Sanctuary, built a new Altar, and being at last slain, 1 Mac. 9. 18. it follows v. 29. that Judas 's friends (that is, those that had continued with him in all his actions) came to choose Jonathan a brother of Judas to be their prince or captain in his stead, to fight their battails, and so he took the government on him v. 31. And upon a treaty of league betwixt Alexander the son of Antiochus Epiphanes and him, Alexander ordains him to be the high priest of his nation, 1 Mac. 10. 20. and accordingly after that he is so called, v. 69. Thus the Dukedom and the high Priesthood continued to his successors, his brother Simon, and Hiracanus Simon's son, and so on, till the race of the Assamonaei or Maccabees were extinct also, by the killing of Aristobulus, and deposing of Hircanus. After which the Priesthood went among the Priests, at the will of the Governors appointed by the Romans, as Jonathan and the Assamonaei had been by the Kings, that then had power over them; but yet more uncertainly, not by successions, as among the Assamonaei they did. Now some successor as it were to that office of the Assamonaei, as far as they were rulers of the people (not as by the King appointed to be the high priests) that is, someone of the Jews, by themselves set up to be chief among them, I suppose to have been continued at this time, after Herod the Great. And this not the lineal successor of Aaron (for after the slight of the last Onias into Egypt where he built a Temple in imitation of that in Jerusalem, that Aaronicall line vanished, or was interrupted in Judea ) but, like