Annotations on the New Testament
[ f] V. 29. Not drink ] That Christ did after his resurrection, before his ascension, eat and drink with his Disciples seems to be affirmed by many places of Scripture, and those such as are to that sense interpreted by the Ancients. Thus Act. 10. 41. S. Peter saith, the Disciples eat and drink with him after his resurrection, and that is used by him, as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eat and drank, and he had not. Thus when Act. 1. 4. it is said that Christ was 〈 in non-Latin alphabet 〉 , &c. though perhaps that may be thought to signify no more then his having conversed with them, and not necessarily to infer his eating or drinking, yet both the Origination of the word 〈 in non-Latin alphabet 〉 salt, and the Syriac and Arabic interpretation, make it signify all one, as if it had been 〈 in non-Latin alphabet 〉 , and S. Chrysostom gives his judgment of it, that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christ's resurrection, their eating and drinking with him. And so Theophylact, and Oecumenius, 〈 in non-Latin alphabet 〉 , it signifies partaking of the table with them, and on Acts 10. 41. the Scholion is, 〈 in non-Latin alphabet 〉 , he confirms the resurrection of Christ by their eating with him after it, 〈 in non-Latin alphabet 〉 , for after he was risen he did not work any miracle, for the resurrection itself was a great miracle, and of that none so great an evidence as to eat and drink. So Leontius de Sect. 〈 in non-Latin alphabet 〉 . 1. p. 530. C. 〈 in non-Latin alphabet 〉 , that he is said to eat after his resurrection, this he did by way of economy, not as being really hungry, but that he might show his disciples, that he was risen from the dead, after the same manner, as he is said to have shown the disciples the prints of the nails. And so Titus Bostrensis, among the arguments Christ used to assure his disciples of his resurrection, laying special weight on the 〈 in non-Latin alphabet 〉 , his asking for meat, and eating before them, adding, 〈 in non-Latin alphabet 〉 , he eat after his resurrection, but not that his flesh wanted nourishment. So John 21. 13. 'tis said of Christ, he took bread, and in like manner a fish, and Lu. 24. 30. he lay down at meat with them, and took bread, and not only gave to others, but v. 43. taking a fish, and honey comb, 〈 in non-Latin alphabet 〉 , he eat before them all, and though there be not express mention there made of his drinking also, yet that affirmation of the Disciples, Acts 10. 41. referring clearly to that part of the story, and extending itself to the 〈 in non-Latin alphabet 〉 we drank with him, also, as well as the 〈 in non-Latin alphabet 〉 , we eat with him, will be a proof and testimony of the one as well as the other. To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna, 〈 in non-Latin alphabet 〉 , After his resurrection he eat and drank with them, as being in the flesh, although spiritually he were united to the father. This being then on these grounds supposed, there is another possible way of interpreting this place of Christ, that he would drink no more of the fruit of the vine, till he drank it new in the kingdom of his father, viz. that the state of Christ after his resurrection is called the kingdom of his father, and that upon this ground, because at his resurrection Christ the son of God was instated in his Kingly office, and all power (as he saith after that time, Mat. 28. 18.) was given unto him both in heaven and in earth, in which respect it is, that the Gospel is ordinarily called the kingdom of God, and so among the Jews, saculum Messiae, the age of the Messias, and the 〈 in non-Latin alphabet 〉 age to come, which certainly commenced at the resurrection of Christ, as at his death the former age of the Law and Prophets was consummate or ended (and that perhaps the meaning of the 〈 in non-Latin alphabet 〉 Joh. 19. 30. It is finished. ) To this may those words of S. Chrysostom be applied, when he saith of Christ, making mention of the kingdom, &c. 〈 in non-Latin alphabet 〉 , that he proposes a discourse of the resurrection, and calls his own resurrection thus. Yet because 'tis possible, and probable enough, that S. Chrysostom by the phrase 〈 in non-Latin alphabet 〉 means the state and time of the general resurrection, not only of Christ's, but of the Disciples also to whom he speaks, and with them of all others (and then accordingly 〈 in non-Latin alphabet 〉 shall not only signify the act of his rising out of the grave, but also the future state of Christ with them together after the final judgment) and because 〈 in non-Latin alphabet 〉 here added may seem to refer to that sense, and again because drinking it new with them may best be taken in a figurative sense, to express those heavenly festivals there vouchsafed to the Saints, received into communion of those joys with Christ, and because the space between Christ's Resurrection and Ascension, is in no other place of the New Testament expressed by this phrase of the kingdom of Christ's father, and lastly because 'tis not here the kingdom of Christ (to which it was pretended that his Resurrection instated him, and yet would not be perfectly true, as that excludes, or is taken abstracted from his Ascension) but the kingdom of his father, which belongs particularly to the time after the general resurrection, 1 Cor. 15, 24, and 28. (for then and not till then is the kingdom again delivered up to the father. ) For these reasons, I say, that interpretation being laid aside, there is a second that offers itself, by observing the words or word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , and rendering that within a while, as seems to be most agreeable to the use of it, v. 64. of this chapter, and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shown both by Euthymius 's Scholion, and by the Vulgar Latins amodo in all the places, and so also by the Context in those places; (see Note on c. 23. m.) If this be accepted, then the meaning will be, that after a while, or within a short time he means to part with them, and then, that is, after that short time, he will drink no more of the fruit of the vine, till he meet them again in Heaven, and drink of that new wine, that is, turn this bodily into a spiritual festival, expressed by lying, as at meat, with Abraham, Isaac and Jacob in the kingdom of heaven, Luke 14. 15. As for this fruit of the vine, the corporal food, that he will then drink that with them in heaven, can no more be concluded from the, 〈 in non-Latin alphabet 〉 until that day, then that Mary ceased to be a Virgin, or had children after the birth of Christ, from the 〈 in non-Latin alphabet 〉 until that, Mat. 1. 25. But the truth is, there is yet a third way of interpreting this verse, which by comparing it with the words in S. Luke seems much the most probable of all, that his 〈 in non-Latin alphabet 〉 fruit of the vine signifies the cup in the Passover peculiarly, or the cup of Charity in the postcoenium of the Passover, wherein the Sacrament of Christ's blood was founded. For that Christ was now to die, and neither before, nor after his death and resurrection, to eat anymore Passovers with them, or anymore to drink this cup of Charity now designed to a Christian use, is sufficiently evident. To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you, before I suffer, meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church forever after. And therefore it is observable in S. Luke, that the words are directly applied c. 22. 16. to the Passover, I have desired to eat this passover, for I will no more eat 〈 in non-Latin alphabet 〉 thereof, or, of that, that is, of the Passover, &c. and by repeating of the words again, of the cup, v. 18. it is all reason that that be rendered of the cup in the passover, or the Sacramental cup of Charity, as the former of the bread in that postcoenium. This appears to me an unquestionable rendering and clearing of all difficulties, viz. that Christ will no more use these typical adumbrations, being himself now really to perform what was adumbrated by them, to pass suddenly from earth to heaven, through a Red sea of blood, and there to complete also the mystery of the Sacrament, by uniting his Disciples one to another, and making them all partakers of his riches there. And that this is fit to be preferred before the second interpretation by the rendering of 〈 in non-Latin alphabet 〉 amodo within a while, will be judged by the parallel phrases both in Mark and Luke, where 'tis 〈 in non-Latin alphabet 〉 , I will from henceforth by no means drink, &c. Mar. 14 25. and so once in Luke also, c. 22. 16. and the second time, 〈 in non-Latin alphabet 〉 I will not drink.
[ g] V. 30. Sung an Hymn ] It was the custom of the Jews after supper to say Grace, and then to say or sing 〈 in non-Latin alphabet 〉 verses or songs, especially over the Paschal lamb, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the 112 to the 119 Psalm, the matter of those Psalms agreeing perfectly with the Paschal lamb. This may have been the Hymn, or rather Hymns, or Psalms, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chaldee paraphrase, Deut. 8. But 'tis also not improbable, that it was some other Hymn accommodated to this particular institution of Christ's, and this sung by them all, in the same manner, as we read of the Christians Hymn, Acts 4. 24.
[ h] V. 59. False-witness ] the professed coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembered that among the Jews in actions against seducers of the people, or false prophets, it was lawful to say anything whether true or false, no man being permitted to say anything in defense of them. In the condemning of other men they expected a day and a night, to see if anything could be produced, which might profit the Prisoner, but not in these cases of false prophets, and seducers of the people to Idolatry; See P. Fagius in his Notes on the Chaldee. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr. c. 11. So it is said in the story of Steven, they did 〈 in non-Latin alphabet 〉 suborn men, and again 〈 in non-Latin alphabet 〉 v. 13. they substituted false witnesses, &c. Besides, the Sanhedrim were so resolved to take away his life, that they did professedly seek false witness that should come and swear any thing against him, v. 59. And what was here done in their process against him, is just the Antitype, or farther impletion of that which was first performed on Jeremy, c. 26. v. 8, 9.
[ i] V. 63. Adjure thee ] 'Twas a custom among the Jews to Adjure, which was by some form of execration laid upon the person, if he did not speak and answer truly; This among them obliged the person Adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament, Judge. 17. 2. the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; So Prov. 29. 24. of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured, 1 Kings 8. 31 If any man sin against his brother 〈 in non-Latin alphabet 〉 and he impose on him an imprecation to adjure him, for so 〈 in non-Latin alphabet 〉 signifies, Psal. 10. 7. and is rendered by the Chaldee paraphrase, 〈 in non-Latin alphabet 〉 maledictions, and so 〈 in non-Latin alphabet 〉 in hiphil is literally and critically to make swear, to adjure, and is expressed by S. Paul's 〈 in non-Latin alphabet 〉 1 Thess. 5. 27. I bind you under the curse of God. The law concerning this we have Levite. 5. 1. If a soul shall offend, and shall hear the voice of adjuration or execration, and so Numb. 5. 21. where we have not simply 〈 in non-Latin alphabet 〉 execration, but 〈 in non-Latin alphabet 〉 an oath of execration.
[ k] V. 64. Power ] The right hand of power is the right hand of God the Father, who is called power by the Hebrews; So Jarchi on Numb. 7. 10. Moses received it not from their hands, till he was commanded from the mouth of power, and so the 〈 in non-Latin alphabet 〉 , the right hand of greatness, Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory, is the spirit of God.
[ l] V. 65. Rent his clothes ] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, expressed on several occasions, especially of grief in humiliation, and of anger on the hearing of, any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or proper for the high Priest to do, which is made unlawful for the Priests, Levite. 10. 6. 21. 10. Thus hath Baronius objected An • all. t. 1. An. Ch. 34. but the answer is easy, that that prohibition in Levite. extends only to the not tearing of the Sacerdotal garments, that is, of those which are used only in the Priests office, Exod. 28. 32. and 39. 23. and agreeably the Jews have a rule, Qui dilaceraverit vestes Sacerdotales, vapulabit, He that shall tear any of the Priests garments shall be beaten. Besides this, 'twas indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes, but that was unlawful to any other, as well as to a Priest, who differed not from others in this matter, save only in this one circumstance, that the high Priest tore his garment from the bottom to the top, the rest of the Priests and all others from the top to the bottom.
[ m] V. 67. Smote him, &c.] 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 , a rod or wand, 〈 in non-Latin alphabet 〉 , to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staff or cudgel, & again 〈 in non-Latin alphabet 〉 , to strike, and to mock. But then the old Greek and Latin Lexicon hath it otherwise, 〈 in non-Latin alphabet 〉 expalmo, alapo, to box, or strike, with the hand. And so S. Augustine reads it, Si cùm expalmaretur voluit se vindicare? Would he revenge himself, when he was boxed? So Nonnus on John,
CHAP. XXVII.
1. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death.]
[Paraphrase] 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people &c. met together in counsel, and there decreed, that he was to be put to death, and accordingly that they would press the Roman Procurator to do justice on him capitally.
2. And when they had bound him, they] led him away, and delivered him to Pontius Pilate the Governor.
[Paraphrase] 2. And accordingly as one praecondemn'd by them, they bound him and
3. Then Judas that had betrayed him, when he saw that he was [condemned, repented himself,] and brought again the thirty pieces of silver to the chief priests and elders,
[Paraphrase] 3. cast by the Jews Sanhedrim, wished that he had not done it, and was exceedingly grieved and afflicted in mind,
4. Saying, [I have sinned, in that I have betrayed the innocent blood.] And they said. What is that to us? See thou to that.
[Paraphrase] 4. I have committed a foul sin, in delivering up into your hands a most innocent person to be put to death.
5. And he cast down the pieces of silver in the temple, and departed, and went and [note a] hanged himself.]
[Paraphrase] 5. And when they would not receive the money, he would not carry it back again, but threw it down as a detestable thing, that he was resolved to rid his hands of, and leaving it in the Temple, departed to his home, and was there so affected with sorrow and horror and despair, that in a fit of melancholy or suffocation he suddenly fell down upon his face, and burst, and died, Acts 1. 18.
6. And the chief-Priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the [note b] price of blood.]
[Paraphrase] 6. And they of the Sanhedrim v. 3. seeing the money thus left in the temple, had some thoughts of putting it into the treasury of the Temple, but considering that it was money given for the delivering one up to death, they conceived it not holy enough to be put in there.
7. And they took counsel, and bought with them the potters field to bury [note c] strangers in.]
[Paraphrase] 7. And upon consultation they decreed and resolved in counsel, that the money (which they in this hurry did not neglect the disposing of) should be laid out for a pious use, to buy a piece of ground, which had been the Potters, for strangers to bury their dead in.
8. Wherefore that field was] called, The field of blood, until this day.
[Paraphrase] 8. This field was by the people, for all the hypocrisy of the Sanhedrim
9. (Then was fulfilled that which was spoken [by Jeremy the prophet] saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.
[Paraphrase] 9. First by Jeremiah in some prophecy of his not now remaining, but by tradition famed to be delivered by him, and from those which heard it from Jeremy, received, and after repeated by Zacharias, c. 11. 12. (as many other things of Jeremiah's are, which makes the Jews say that the spirit of Jeremy rested on Zacharias) which is the reason, that 'tis here cited as Jeremiah's, and not as Zacharias'. (See note on Heb. 8. a.)
10. And gave them for the Potters field, as the Lord appointed me.)
11. And Jesus stood before the governor, and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.]
[Paraphrase] 11. And Jesus was brought to the bar and examined, whether he were the Messias so long expected by that people, and he answered, Yes I am.
12. And when he was accused of the chief priests and elders, he answered nothing.]
[Paraphrase] 12. And to all the accusations sent in against him by the Sanhedrim, whether by a written bill of theirs, or by some attorney instructed by them (themselves coming not in, Joh. 18. 28.) he made no kind of reply.
13. Then saith Pilate unto him, [Hearest thou not how many things they witness against thee?]
[Paraphrase] 13. Dost thou not think fit to make apology for thyself, hearing what charges are sent in by the Sanhedrim, and those sufficiently testified against thee?
14. And he answered him to never a word, insomuch that the governor marvelled greatly.]
[Paraphrase] 14. All this would not move Christ to make any apology, or plea for himself, at which Pilate extremely wondered.
15. Now at that feast the governor was [note d] wont to release unto the people a prisoner, whom they would.]
[Paraphrase] 15. Now this being the time of the yearly passover, a solemn feast of the Jews, 'twas customary with the Procurator to gratify the Jews, by pardoning some prisoner of that nation, and that it might be the greater obligation to them, to give them liberty to choose whom they pleased, by votes of the people.
16. And they had then a notable prisoner called Barabbas.
17. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas or Jesus [which is called Christ?]
[Paraphrase] 17 Which by many is taken to be the Messias.
18. For he knew that for envy they had delivered him.
[Paraphrase] 18. That which moved him to make this proposal, was, because he knew, 'twas matter of malice in some great persons among them, (wherein the multitude of the people were not concerned) that Christ was thus persecuted, and so that the multitude might probably be pleased to have him released.
19 When he was set down on the judgment seat, his wife sent unto him, saying. Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.]
[Paraphrase] 19. And this he would have been very glad of, because when he was on the bench, his wife sent him a message, how she had been much troubled in a dream, and by those terrors incited to stop him from giving sentence of death against Jesus.
20. But the chief priests and elders persuaded the multitude, that they should ask Barabbas and destroy Jesus.]
[Paraphrase] 20. But they of the Sanhedrim prevailed with the multitude, that they should make choice of Barabbas, and by cry and clamour require Jesus to be put to death.
21. Then the Governor answered and said unto them, Whether of the twain [will ye that I release unto you?] they said, Barabbas.
[Paraphrase] 21. do you choose to have released, or pardoned, according to that custom, v. 15.
22. Pilate said unto them, What shall I do then with Jesus, which is called Christ? [They all said unto him,] Let him be crucified.
[Paraphrase] 22. The whole multitude instigated by the Sanhedrim, cried out, v. 23.
23. And the Governor said, Why, what evil hath he done? [But they cried out the more, saying, Let him be crucified.]
[Paraphrase] 23. But the more Pilate seemed to believe him guiltless, the more violent were they in their clamours that he should be put to death.
24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. ]
[Paraphrase] 24. When Pilate discerned this, that his expressing his opinion of Christ's innocence did not at all allay the people's violence, but that contrariwise it made them ready to mutine, put them into a rage and distemper, he solemnly called for water, and in the presence of them all washed his hands, desirous thereby to free himself of all guilt in doing anything in this matter, and said, I will be guiltless, it shall (or, let the whole matter) lie upon you.
25. Then answered all the people and said, His blood be on us and on our children.]
[Paraphrase] 25. And the whole people cried out, let it be so, what ever guilt there is in putting him to death, let it lie upon us and our posterity.
26. Then released he Barabbas unto them, and [when he had scourged Jesus, he delivered him to be crucified.]
[Paraphrase] 26. though he had intended to inflict no other punishment on Christ, but that of scourging, Lu. 23. 16, 22. (and therefore it appears, Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion, v. 16. nay after the scourging he was very industrions to have saved his life, v. 4, 8, 12. and Mat. 23. 24. scourging is the punishment of some that were not killed) yet upon this importunity of the people, which he did not think fit to resist, to that of scourging he superadded the sentence of death, crucifixion also, which was wont to have scourging preparative to it; see note on Lu. 23. b.
27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. ]
[Paraphrase] 27. The whole band that guarded the Temple, came, and surrounded him, as a guard to a malefactor.
28. And they stripped him, and put on him a scarlet [robe.]
[Paraphrase] 28. robe of state, such as persons of honor wear in public assemblies.
29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand;] and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.
[Paraphrase] 29. And to make him somewhat which might look like a crown, they took thorns, and platted them into that form, and put it on his head, and instead of a scepter in his hand, they gave him a reed, and made him hold it in his right hand in a kind of state;
30. And they spit upon him, and took the reed, and smote him on the head.
31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.]
[Paraphrase] 30, 31. And having thus dealt with him as a Mock-King, and derided him long enough that way, they then tooū the reed out of his hands, and spit upon him, and smote him on the head, and took off the robe of state, and put his own clothes on him again, by this ceremony signifying the dethroning him from his pretended kingdom, and then carried him to the place of crucifixion.
32. And as they came out, [they found a man of Cyrene, Simon by name, him they compelled to [note e] bear his cross.]
[Paraphrase] 32. they lighted on Simon of Cyrene, whether as a favourer of Christ, or as one which casually past by at that time (see Mar. 15. 21.) and him (either without consideration who it was, or else particularly as a favourer of Christ, and so by the Jews instigation) they pressed, as usually they did men, to bear burdens, (see note on c. 5. s) forcing him to carry the Cross after him, Lu. 23, 26. to the place of crucifying.
33. And when they were come unto a place called Golgotha, that is to say, A place of a scull.
34. They gave him vinegar to drink mingled with [ [note f] gall,] and when he had tasted thereof he would not drink.
[Paraphrase] 34. bitter poisonous ingredients to hasten death.
35. And they crucified him, and parted his garments, casting lots.] that it might be fulfilled which was spoken by the Prophet, They parted my garments among them, and upon my vesture did they cast lots.
[Paraphrase] 35. And they that fastened him to the Cross, the Executioners, stripped him, and then divided his garments, all but the inner garment, into four parts, and took every man one, but the inner having no scam in it, they rent not asunder, but cast lots for it.
36. And sitting down they watched him there.
37. And set up over his head his [accusation] written, This is Jesus the King of the Jews.
[Paraphrase] 37. Indictment, or crime pretended, for which he was crucified; see note on Mar. 15. b.
38. Then were there two thieves crucified with him, one on the right hand, and another on the left.
39. And they that passed by [reviled him, wagging their heads,]
[Paraphrase] 39. in words and gestures expressed scorn and detestation against him,
40. And saying, [Thou that destroyest the temple, and buildest it in three days,] save thyself, if thou be the son of God, come down from the cross.
[Paraphrase] 40. You that said you could destroy the Temple of Jerusalem (which he did not, but spake of the death of his body, which he said he would raise up again in three days.)
41. Likewise also [the chief priests mocking him, with the Scribes and Elders, said,]
[Paraphrase] 41. those of the Sanhedrim that were there, derided him, and said,
42. He saved others, himself he cannot save; If he be the king of Israel, let him now come down from the cross, and we will believe him.]
[Paraphrase] 42, He pretended to do miracles in curing of the blind, &c. why can he not now deliver himself? If he be the Messias prophesied of among the Jews, let him now free himself from death, and then we shall have some inducement to believe him.
43. He trusted in God, Let him deliver him now [if he [note g] will have him, for he said, I am the son of God.]
[Paraphrase] 43. if he have any special favor unto him, and will own him, (as he pretended) to be his son.
44. The [note h] thieves also which were crucified with him, cast the same in his teeth.]
[Paraphrase] 44. And one of the thieves that was crucified with him, spake to the same purpose, Lu. 23. 39. but the other found fault with him for it.
45. Now from the sixth hour there was darkness over all the land, until the ninth hour.]
[Paraphrase] 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun, and consequently darkness over all Palestine and far beyond over other parts.
46. And about the ninth hour Jesus cried with a loud voice, [saying, Eli, Eli, lama sabacthani, that is to say,] My God, my God, why hast thou forsaken me?
[Paraphrase] 46. reciting in Syriac the 22 Psalm or some part of it, by that testifying that he was the Messias, for whom that Psalm was indicted, and in whom 'twas all fulfilled, and he began at the beginning of the Psalm, those words, which being translated signify,
47. Some of them that stood there, when they heard that, said, This man calleth for Elias,]
[Paraphrase] 47. And some that heard the word Eli, but little else, conceived ridiculously that he had mentioned Elias's name, and called him to come unto him, and rescue him, and this was generally whispered and talked about among them.
48. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
49. The rest said, Let be, let us see whether Elias will come to save him.
50. Jesus when he had cried again with a loud voice, yielded up the ghost.]
[Paraphrase] 50. Again Jesus said aloud, Father, into thy hands I commend my spirit, Lu. 23. 46. and with those words he gave up the ghost.
51. And behold, the veil of the Temple] was rent in twain from the top to the bottom, and the [note i] earth did quake, and the rocks rent.
[Paraphrase] 51. And behold the wall or partition made of stone, which covered or v • iled the sanctuary from the court, where the people assembled, or else that covered the Holy of holies from the Sanctuary. See note on Lu. 23. d.
52. And the graves were opened, and [may bodies of Saints which slept arose,
53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many,]
[Paraphrase] 52, 53. many bodies of pious men, which had been dead, arose out of their graves, and after his resurrection they also went into the city of Jerusalem, and were there seen and known by many.
54. Now when the [Centurion and they] that were with him watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the son of God.
[Paraphrase] 54. Captain of the Roman guards, and the soldiers.
55. And many women were there (beholding a far off] which [followed Jesus from Galilee ministering unto him.]
[Paraphrase] 55. had followed and gone along in Jesus's company ever since he came out of Galilee, to provide diet and necessaries for him.
56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and [the mother of Zebedee's children.]
[Paraphrase] 56. Salome, Mar. 15. 40. the mother of James and John his disciples.
57. When the even was come, there came a rich man of [note k] Arimathea, named Joseph, who also himself [was Jesus disciple.]
[Paraphrase] 57. had embraced the faith of Christ.
58. He went to Pilate, and begged the body of Jesus; then Pilate commanded the body to be delivered.
59. And when Joseph had taken the body, he wrapped it in a clean linen cloth.
60. And laid it [in his own new Tomb, which he had hewn out of the rock, and he rolled a great stone to the door of the] sepulcher, and departed.
[Paraphrase] 60. in a new tomb which he had provided for himself, hewn out of a rock, and rolled a great stone to the place of entrance into the
61. And there was Mary Magdalene, and the other Mary sitting over against the sepulcher.
62. Now the next day, that followed the day of the preparation,] the chief priests and Pharisees came together unto Pilate.
[Paraphrase] 62. after the day was ended whereon he was crucified, probably on Friday evening.
63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
64. Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead, so the last error, shall be worse then the first.]
[Paraphrase] 64 And therefore to prevent anymore seduction of the people in this matter, be pleased to appoint a guard to attend the sepulcher until that third day be past, lest his disciples that cannot but remember his words, do accordingly come and take away his body out of the grave in the night time, and then persuade the people, that he is risen from the dead, which if it should happen, the people's belief that he is risen from the dead, would prove a more dangerous seduction than any they have yet fallen into.
65. Pilate said unto them, Ye have a [ watch, go your way, and make it as sure as you can.]
[Paraphrase] 65. guard of Roman soldiers at your service (see note on Lu. 22. 1.) Go and use any means that you know or are wont to use, to secure the grave.
66. So they went and made the sepulcher sure, [sealing the stone, and setting a watch.]
[Paraphrase] 66. by two means, 1. by fastening a seal upon the stone, that they might discern, if it were opened, and 2. making use of a guard of soldiers to watch and keep it.
Annotation on Chap. XXVII.
[ a] V. 5. Hanged himself ] What is here meant by 〈 in non-Latin alphabet 〉 , or how 'tis reconcilable with what is related of Judas, Act. 1. 18. hath been a matter of some doubt and difficulty. That he hanged himself, is affirmed by many of the Ancients, Origen, and S. Chrysostom, and his followers, and Juvencus, and Leo, but especially by the Epistle that bears the name of Ignatius to the Philippians, but sure was not written by him. And some reverence is due to these authorities; Otherwise that which the words most easily and promptly bear, and which they might possibly mean by those words, which we interpret to hanging, is this, that he fell into a violent suffocating fit of sadness or melancholy, and grieved so excessively, as to wish himself dead, and then suddenly fell flat upon his face (for so Hesychius renders 〈 in non-Latin alphabet 〉 , only falling on the face, not down any steep place ) and then burst, Act. 1. 18. And Phavorinus, 〈 in non-Latin alphabet 〉 , it signifies falling forward on the mouth, on the face, and 〈 in non-Latin alphabet 〉 . He is said to lie 〈 in non-Latin alphabet 〉 who lieth upon the face, and opposite thereto is lying on the back. This seems to be Theophylact 's understanding of it, who speaking of the excessive sorrow, that the incestuous Corinthian, if not timely absolved, might probably fall into, expresseth it by 〈 in non-Latin alphabet 〉 coming to a suffocation, as Judas did. And this seems to have caused Oecumenius on the Acts, having resolved that he died not by hanging, to fly to some fables of Papias, of his being so swoln, that he could not pass by a chariot in the way, &c. In which fable I suppose there might probably be so much truth, that by this fit of extreme melancholy he was so swoln, that, as the Text saith, he burst asunder, and his bowels gushed out. So in Aelian, where 'tis said of Poliager, 〈 in non-Latin alphabet 〉 , being reproached he was suffecated, that is to be interpreted by the words immediately precedent, 〈 in non-Latin alphabet 〉 , scoffs have not only grieved men often, but also killed them with grief. Thus in Chrysostom 〈 in non-Latin alphabet 〉 , is to be suffocated through grief (strangled as it were, or) miserably affected with conscience; And though it signify not in this sense to die, yet it doth note a violent disease, stifling and suffocating for want of vent, and affecting the patient so, as to produce that death, which Judas soon came to after this, falling upon his face, and then (as upon a violent stopping all natural passages, which the violence of despair had wrought in him ( bursting asunder, his guts breaking out at his navel, Act. 1. 18. That exceeding horror and grief being the only thing here mentioned, (as that which immediately followed, and came in naturally at that point of the story) the death itself following (it is not certain how long) after, and so particularly mentioned by S. Luke in the Acts, on the occasion of the election of a Successor into his place. Thus the Hebrew 〈 in non-Latin alphabet 〉 that is rendered in the Old Testament by 〈 in non-Latin alphabet 〉 , signifies to be choked, or suffocated, not only with an halter, but with an excessive grief, or trouble on the soul, and in the Arabic, among the Physicians, it signifies an angina, and the suffocating of the mother in Avicen, so also 〈 in non-Latin alphabet 〉 is that suffocation of the body in time of sleep, which they call incubus, or the nightmare. And for the use of it in the Bible, 'twill be observable how 'tis used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands, hearing it, 〈 in non-Latin alphabet 〉 , grieved extremely, so as (not to hang herself sure, for the story shows shed • d not so, but so as) to fall into a deep melancholy, a spice of this disease of suffocation, a consequent of which was her wishing herself dead, as she expresses it v. 13. 〈 in non-Latin alphabet 〉 , I desired that thou wouldst take me away from the earth, and why should I live any longer? v. 15. and 〈 in non-Latin alphabet 〉 , If thou do not think good to kill me, &c. And though one passage v. 10. seem to incline the other way, as when upon consideration of the reproach, and sadness that would come upon her father, she represseth her design If I shall do this, it shall be a reproach, &c. yet this is not of much validity, because this consideration might be made use of to dispel her melancholy, that grew so violently upon her, and to divert her to a more profitable course, commending of her state to God in prayer, as she did v. 11. and this as fitly and as properly as from the intention of hanging herself. Add to this, that she that was so pious a person, and prays so heartily, v. 11, 12. (and in that prayer confesses no such guilt, but only, I have desired thee to release me from the earth, and in her prayer continues of that mind, why should I live any longer? ) cannot reasonably without evidence be accused of so foul intentions of hanging or murthering of herself. A parallel place and condition is that of Job 7. 15. my soul chooseth strangling, there the Hebrew 〈 in non-Latin alphabet 〉 is by Aquila rendered 〈 in non-Latin alphabet 〉 , but by the Septuagint 'tis expressed by 〈 in non-Latin alphabet 〉 , a kind of suffocating and ( depriving of breath) strangling of the soul. The same word is by the prophet Nahum used of the Lion killing his prey, 〈 in non-Latin alphabet 〉 Nah. 2. 12. and is rendered 〈 in non-Latin alphabet 〉 suffocation. The Syriac and Arabic use it Mat. 13. 7. of the thorns choking the corn, 〈 in non-Latin alphabet 〉 , and so Lu. 8. and 2 Cor. 4. 8. 〈 in non-Latin alphabet 〉 suffocated, instead of 〈 in non-Latin alphabet 〉 , brought to those great straits or angustiae, and so in the Syriac, Mar. 5. 13. 〈 in non-Latin alphabet 〉 and they were suffocated (not hanged, but drowned) in the water. And in this place the Syriac reads of Judas, that going away 〈 in non-Latin alphabet 〉 suffocavit animam suam, he suffocated his soul, which surely may be taken in that larger sense of the word, and not necessarily in the stricter, for that of hanging himself, when the Sacred Story in another place mentions another death for him. 'It is true, that very phrase which is here, is used of Achitophel, 2 Sam. 17. 23. who, as 'tis generally resolved, hanged himself; but perhaps it might be probable enough that this state assigned to Judas at this time, viz. a suffocation, and with it a wishing to die, and a huge melancholy growing into a mortal disease, might be applied to Achitophel also, and the rather, because 'tis added, after 〈 in non-Latin alphabet 〉 he was suffocated, 〈 in non-Latin alphabet 〉 and he died, which may argue, that his death succeeded or followed the 〈 in non-Latin alphabet 〉 , not that that itself was the particular notation of the kind of his death. But however there will not be altogether the same reasons of applying this observation to Achitophel, as to Judas, because Ahithophel's death is not in any other place described to be another kind of death, as Judas 's is, viz. falling down flat on his face, and then bursting and letting out his bowels, which kind of death is that which men oppressed with this disease of grief do most frequently fall under.
[ b] V. 6. Price of blood ] 'Twas a custom among the Jews, imitated by the first Christians, that it should not be lawful for executioners to offer anything, or for any alms to be received from them (the same also of money, that came out of the Publicans, or Quaestors exchequer) so saith Clement in Constit. 〈 in non-Latin alphabet 〉 , that the offerings of executioners are not acceptable, or fit to be received, and so by analogy any money by which a life is bought, might not be put into the treasury, it was the price of blood, and the field bought with it called the field of blood.
[ c] V. 7. Strangers ] The strangers here may be either 1. men of other nations, and then the thing from hence observable is, that they would not have commerce with them, even when they were dead, and therefore provided a separate place for them. Or 2 lie , (which is more likely) the Jews, which coming from far to Jerusalem to sacrifice, &c. died there, before their return, and so the Priests took this care to provide a burying place for them; These perhaps are the 〈 in non-Latin alphabet 〉 Act. 2. 10. those Jews that travelled from Rome thither.
[ d] V. 15. Wont to release ] This custom was no custom of the Jews while the power was in their hands, but ad faciendum populum, a piece of popularity, a grace, or favor of the Procurator, brought in by Pilate, v. 15. And thus the succeeding Emperors, Valentinian, Theodosius, Arcadius by a general law commanded the Judges that on the first day of the Passover all the prisoners of the Jews, but those which were committed for some certain faults, should be released. Of the same nature is the people's demanding him to be put to death, giving their suffrages, v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul, Acts 26. 10. and was a Roman custom, Ne possent Consules injussu populi in caput civis animadvertere, saith Pomponius. See Rewardus ad leg. 12. Tab. c. 24. And it seemeth, it was put into the twelve tables, De captive civis nisi per maximum comitatum ne ferunto, as Tully cites it, De leg. l. 3. All to this purpose, that the people had their voice in putting any freeman to death.
[ e] V. 32. Bear his cross ] It was the custom in that punishment of crucifixion, that he that was to be executed, should himself carry the Cross. So Plutarch de sera Numin. vind. 〈 in non-Latin alphabet 〉 . Hence came the name of Furcifer, grown proverbial since. So Artemidorus, 〈 in non-Latin alphabet 〉 . l. 2. c. 61. 〈 in non-Latin alphabet 〉 . So Nonius out of Plautus, Patibulum ferat per urbem, deinde affigatur cruci: let him carry it through the city, and then be fastened to it. This it seems by Joh. 19. 17. Christ carried himself, but it being so great a burden (and perhaps not well supportable by all that were to suffer) they used 〈 in non-Latin alphabet 〉 to press some body else, as a porter, or burden-bearer, to carry it after, or near the person that was to suffer, that so he might have the solemn disgrace, though not pain of it.
[ f] V. 34. Gall ] 〈 in non-Latin alphabet 〉 here signifies all kind of bitter poisonous spices or mixtures, which S. Mark in setding down this story, determines to be Myrrh. The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, gall, and a most poisonous herb, and the Greek 〈 in non-Latin alphabet 〉 signifying one of these, gall, is put ( Deut. 29. 18. and 32. 32.) for the other, the poisonous herb, 〈 in non-Latin alphabet 〉 , where the Hebrew is best rendered, a root sprouting out with that most poisonous herb, and so the word 〈 in non-Latin alphabet 〉 , join'd with 〈 in non-Latin alphabet 〉 , is used by S. Peter of Simon Magus (see note on Acts 8. d.) though Metaphorical. So again the Hebrew 〈 in non-Latin alphabet 〉 signifies both anger and poison; and so from these usages in the Hebrew Language, it comes to pass very consequently, that the word 〈 in non-Latin alphabet 〉 in Greek being (as it denotes choler or anger ) all one with 〈 in non-Latin alphabet 〉 wrath, both these words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used promiscuously, and both in the Old Testament taken generally for poison, which being mixed with wine, stupefied and astonished the person that drank it, and was ordinarily given to them that were put to death. So in the last of the Proverbs give strong drink to them that are ready to die: Where the Hebrew Sichar, softened by the Greek into 〈 in non-Latin alphabet 〉 signifies, saith S. Basil, 〈 in non-Latin alphabet 〉 all that can cause drunkenness. So Ps. 60. 3. 〈 in non-Latin alphabet 〉 the wine of stupidity is by the Chaldee rendered the wine of malediction, such as is given to them that are to be executed, of which saith Rubbi Shelomo, that it obnubilates the heart, and strikes the brain, that is, disturbs and takes away the senses. And accordingly S. Paul useth 〈 in non-Latin alphabet 〉 , Rom. 11. for the spirit of stupidity, or slumber, having eyes and not seeing, &c. Thus 〈 in non-Latin alphabet 〉 Apoc. 14. 10. is not the wine of God's wrath, but the wine mixed with all these stupefying spices, that is, the stupefying and astonishing judgments of God. And the same is expressed in the Psalmist, Psal. 75. 9. by the phrase of 〈 in non-Latin alphabet 〉 , wine pure (unmix'd from water, or any softening allaying mixture) and full of all these poisonous, stupefying ingredients, and so, in like manner, by the 〈 in non-Latin alphabet 〉 in that place of Rev. 14. 10. the unmix'd wine, mixed, which is there the periphrasis of 〈 in non-Latin alphabet 〉 , or the 〈 in non-Latin alphabet 〉 in S. Mark, the wine with myrrh in it. This it seems being useful to open the pores, and hasten death, Christ refused to take, meaning to make good his own words of Ego pono, I lay down my life, not for his will only but the act also, and so though he gave way to natural things to work, yet he reserved all to his own power, and so when he had done all that he would, he saith, it is finished Joh. 19. 30. and bowed the head and gave up the ghost. And this was it, that the Centurion considering was amazed at Mar. 15. 39.
[ g] V. 43. Will ] The word 〈 in non-Latin alphabet 〉 is used by the Greek translators of the Old Testament, and writers of the New, sometimes in a notion which seldom belongs to it in other authors, as when 1 Sam. 18. 22. 〈 in non-Latin alphabet 〉 , the King delighteth or taketh pleasure in thee. So 2 Sam. 15. 26. and very frequently in other places, upon this ground, that the Hebrew 〈 in non-Latin alphabet 〉 which signifies to will, signifies also to delight in, and so is rendered 〈 in non-Latin alphabet 〉 , as well as 〈 in non-Latin alphabet 〉 , and when 〈 in non-Latin alphabet 〉 , it is taken in the same sense, as if it were 〈 in non-Latin alphabet 〉 , And so 'tis here, for Psal 22. 8. (from whence these words are taken, and from the translators there 〈 in non-Latin alphabet 〉 retained for 〈 in non-Latin alphabet 〉 ) we ordinarily render it, let him deliver him, if he delighteth in him, In like manner as Tob. 13. 6. 〈 in non-Latin alphabet 〉 , who knows if he will accept, or be pleased with you? Thus in a fragment of Perictyone the Pythagorean in Stobeus, 〈 in non-Latin alphabet 〉 , She shall be kind to her husband. Thus, Col. 2. 18. 〈 in non-Latin alphabet 〉 is one that delighteth, or pleaseth himself in that kind of humility, and worship of Angels, that acquiesces in it. And so 1 Cor. 7. 36. 〈 in non-Latin alphabet 〉 fignifies that which he hath a mind to.
[ h] V. 44. Thieves ] That which is here affirmed of the robbers in the Plural number seems to be understood in the Singular, only of one of them, Lu. 23. 39. the other praying unto him and believing on him: Several examples of the like forms of speech seem to be in this book, ch. 26. 8. when his disciples saw it they had indignation, whereas only Judas was displeased at it, saith S. John c. 12. 4. So c. 21. Loose them (the asse and the fo •• ) is Mar. 11. 2. a colt tied, loose him. And this by an ordinary figure (which the Grecians call 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) frequently used in all languages. So when Joh. 13. 28. 'tis said, that none of those that lay at mea: with Christ knew to what purpose he spake to Judas, What thou dost, do quickly 'tis not to be concluded, that John (who v. 25. asked, and was told v. 26. who 'twas that should betray him ) was included in that number, of those that knew not. So Heb. 11. 37. 〈 in non-Latin alphabet 〉 they were sawn asunder in the Plural, which yet is not found to belong to any, but to Isaiah only. But it is also possible, that both these thieves might at first blaspheme and reproach him, and afterwards one of them confess him, and pray to him. Thus Prosper understands it, cont. Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum, repent est mutatus, &c. when for some time he had railed on Jesus, he was suddenly changed. And so Titus Bostrensis, p. 833. B. 〈 in non-Latin alphabet 〉 . At first the two thieves spake as the Jews did, perhaps by that means expecting some help from them toward getting their pardon, but that expectation being frustrated, and hearing him pray for his crucifiers, Lu. 23. 34. one was thereby wrought on, v. 40. And if so, then the words here will refer to the former time, and in S. Luke to the latter.
[ i] V. 51. Earth did quake ] This is conceived by some to be the Earthquake that Macrobius mentions as the greatest, saith he, which in the memory of mortal man was ever known, in the reign of Tiberius Caesar, twelve cities of Asia being destroyed by it, see Marcil. Ficinus de rel. p. 78. The same is mentioned by Pliny. Nat. Hist. l. 2. c. 48. But it doth not by the Text here appear that this earthquake belonged to anything but the Temple of Jerusalem, the parts of which are mentioned, the veil, and the ground, and the stones of the building, and the tombs, &c. And 'tis not improbable that this prodigy was shown particularly on this place, to foretell the destruction of the Temple and service, upon their crucifying of Christ. So ch. 28. 2. where there is mentioned 〈 in non-Latin alphabet 〉 , a great shaking, it is not to be imagined that this was a shaking of the whole earth, but at the most of that part, where the grave was. Nay there being no mention of the earth in that place, it is not improbable that 〈 in non-Latin alphabet 〉 should there signify that concussion of the air, join'd with thunder &c. with which Angels are wont to descend, when they appear, for so it immediately follows there, For the Angel of the Lord descended, &c.
[ k] V. 57. Arimathe] Arimathea is the place where Samuel was born and brought up, called by the Hebrews Ramathaim Sophim, in Greek' 〈 in non-Latin alphabet 〉 .
CHAP. XXVIII.
1 IN the [note a] end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magda • ene, and the other Mary,] to see the sepulcher.
[Paraphrase] 1. the night after the Sabbath, toward the next morning, Mary Magdalene and the other Mary having with them spices to embalm his body, Lu. 24. 1. came
2. And behold, there was a great earth-quake,] for the Angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
[Paraphrase] 2. And when they came they found there had been a great concussion, probably of the air, a kind of thunder, with which the Angels are wont to appear, but withal about the earth, at the removal of the grave-stone,
3. His countenance was like lightning, and his raiment white as snow.
4. And for fear of him [the keepers] did shake, and became as dead men.
[Paraphrase] 4. they that guarded the Sepulcher
5. And the Angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus which was crucified.
6. He is not here, for he is risen: as he said, Come, see the place where the Lord lay.]
[Paraphrase] 6. He is not here in the grave, but according to his own predictions risen from the dead, and all that ye can here discern is the place where he lay, and the napkins, and searcloaths folded up and laid by, Joh. 20. 5.
7. And go quickly and tell his disciples that he is risen from the dead, And behold he goeth before you into Galilee, there shall ye see him, Lo, I have told you.]
[Paraphrase] 7. Go quickly and according to what I have told you, do ye tell the disciples, viz. that he hath performed his promise in rising from the dead, and now will perform that other of going into Galilee, ch. 26. 32. the appointed place of meeting, thither if ye go, ye shall be sure to meet him, God hath sent his Angel from heaven to tell you this.
8. And they departed quickly from the sepulcher with fear and great joy, and did run to bring his disciples word.]
[Paraphrase] 8. And being affrighted with the appearance of the Angels, but extremely joyed with the news of Christ's resurrection they made all hast to carry his Disciples word of this.
9. And as they went to tell his disciples, behold Jesus met them, saying, All hail, and they [came and held him by the feet] and worshipped him.
[Paraphrase] 9. fell down, and caught him by the feet,
10. Then said Jesus unto them, Be not afraid, Go tell my [brethren] that they go into Galilee, and there shall they see me.
[Paraphrase] 10. Disciples and kinsmen,
11. Now when they were going, behold some of the watch came into the city, and shown unto the chief priests all the things that were done.
12. And when they were assembled with the Elders, and had taken counsel, they gave large money unto the soldiers,
13. Saying, Say ye,] His disciples came by night and stole him away while we slept.
[Paraphrase] 12, 13. And those chief Priests calling the rest of the Sanhedrim together, by decree of council, appointed that a good sum of money should be given to the soldiers, sufficient to bribe them all to say, that
14. And if this come to [the Governors ear, we will persuade him and secure you.]
[Paraphrase] 14. the Procurator Pilate's hearing, (see ch. 27. 14.) we will persuade him that it was so, and keep you from punishment for guarding the tomb no better.
15. So they took the money, and did as they were taught. And this saying is commonly reported among the Jews until this day.
16. Then the eleven disciples went away into Galilee, into a mountain [where Jesus had appointed them.]
[Paraphrase] 16. which Jesus before his passion had assigned as a special rendezvous, ch. 26. 32. By this means there were many there besides the eleven, perhaps the 500 brethren mentioned 1 Cor. 15. 7.
17. And when they saw him, they worshiped him; but some doubted.]
[Paraphrase] 17. And when the eleven were come to him, they with an humble obeisance acknowledged him, but some of them entertained doubts whether twere Christ or no, Mar. 16. 13.
18. And Jesus came and spake unto them, saying, [ All power is given unto me in heaven and in earth.]
[Paraphrase] 18. All authority in disposing all things in or concerning the Church is given unto me by my Father.
19. Go ye therefore and [ teach [note b] all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost.]
[Paraphrase] 19. Teach all the Nations the Christian doctrine, and persuade them to embrace it, and to live according to it, baptizing &c. see Pract. Cat. l. 6. §. 2.
20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the [note c] end of the world.]
[Paraphrase] 20. And whomsoever ye shall baptize, take care that they be taught to obey with all diligence all those commands which I have delivered to you, And though I shall now shortly part with you, yet I will by sending the Spirit upon you, to lead you into all truth, and by my perpetual presence and assistance afforded to you, and by that authority that I received from my Father, and now commit unto you, Joh. 20. 21, 22. continue with you, and your successors unto the end of the world.
Annotations on Chap. XXVIII.
[ a] V. 1. End ] If 〈 in non-Latin alphabet 〉 signify a distinct part of time, and that strictly the evening, then it must note that evening, as the first part of the first day of the week, at which time these women began their journey, bought their spices, went out of the city, stayed all night in the suburbs, and very early 〈 in non-Latin alphabet 〉 , Lu. 24. 1. and 〈 in non-Latin alphabet 〉 while it was yet dark, Joh. 20. 1. came to the sepulcher, and so that will reconcile and connect the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 &c. But 〈 in non-Latin alphabet 〉 may be also taken in a wider sense, see Note on ch. 14. d.
[ b] V. 19. All nations ] What is meant sometimes by the word 〈 in non-Latin alphabet 〉 nations hath been said, (see Note on ch. 24. c.) to wit, the tribes and families of the Jews, the regions and cities of Palestine, and though it do not so here, exclusively to the other nations of the world, yet neither doth it signify the nations of the heathen world, in opposition or exclusively to the Jews, as elsewhere it frequently doth; but primarily and in the first place, the several parts of Judea, and the Jews, wheresoever they are in their dispersions a broad, and then secondarily the Gentiles mingled with the Jews, and finally the whole gentile world, when, upon the Jews rejecting the Gospel, the Apostles depart from them, and go to the Gentiles. That this is the meaning of the place, I shall use • woe arguments to make most probable. First, because in other places, when the Commission of preaching and gathering disciples is given to the Apostles, 'tis with a command to go first to the Jews, and not at all to the Gentiles. So in their first Commission, out of which the very Samaritans were excluded, Mat. 10. 5. Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel. And in their second Commission Act. 1. 8. although the Samaritans are taken in, and the utmost parts of the earth, yet ch. 3. and ch. 13. 46. 'tis still 〈 in non-Latin alphabet 〉 first to the Jews, that they must preach. And accordingly we find that the Apostles, till the Jews reject them, and are ready to stone them, do not leave them off to go to the Gentiles. But then Act. 13. 46. they foretell them what they are to do, Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you (which refers, I suppose, to the precept of Christ, that made it necessary) but seeing ye have put it from you, &c. loe we turn to the Gentiles. And when v. 47. they urge the Lord's commandment for so doing, it is not this parting precept of Christ, but one out of the prophet Isaiar, c. 49. 6. I have set thee to be a light to the Gentiles, &c. And the same I conceive before intimated, v. 40, 41. Beware lest that come upon you (Jews) which is spoken of in the prophet, Behold ye despisers and wonder and perish, for I work a work which you shall in no wise believe, &c. that is, upon the Jews despising and holding out obstinately against the preaching of the Gospel, v. 45. 'twas prophesied that they should be destroyed, and about the same time the Gospel should be removed, and preached to the heathen world, An incredible thing which should amaze the Jews, and be matter of great wonderment to them, (and so it is said of them upon the like occasion of the Christian Jews, that they were astonished c. 10. 45.) What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jews at Corinth, where upon their resisting and blaspheming, he shakes his garment (an emblem of their approaching ruin, like the shaking off the dust from their feet; ) and tells them, From henceforth I will go to the Gentiles, and presently enters into the house of Justus a prosclyte, v. 7. This is after most fully done to the Jews at Rome, at the conclusion of the Acts c. 28. 28. Be it known therefore unto you, that the salvation of God is sent to the Gentiles, but that again upon the obduration of the Jews, v. 26, 27. All this makes it appear that after Christ's death the Gospel was by the Apostles to be first preached to the Jews to convince them of their sin of crucifying Christ (enlarged also to the Samaritans by Christ's command, Act. 1. 8. who were, in their worshipping at mount Gerizim, schismatics, and so separated from the Jews, but otherwise were Jews in religion) and that was a doing till about the time that that fatal destruction fell upon that nation, ch. 10. 23. But this not exclusively, but inclusively also to the preaching to all the nations and people of the world, as the phrase is taken in the greatest latitude (when the Jews should first have expressed their obstinacy sufficiently) For so the words, as they are repeated in S. Mark, must necessarily signify, Go into all the world, and preach the Gospel to every creature, to those of the synagogue first, and then to others also. Thus S. Luke hath set it down most distinctly, ch. 24. 47. that repentance and remission of sins should be preached to all nations, beginning at Jerusalem, where Judea in which Jerusalem is, is one of the all nations, and they are to begin at Jerusalem, and from thence first preach through all other parts of Judea (and even in the heathen cities) first of the native and proselyte Jews in their synag • gues, and proseuchae, (before they went to the Gentiles) and so generally they continue to do, till the time of the destruction of that people. The second argument for this rendering of the word 〈 in non-Latin alphabet 〉 , so as that it may primarily point to the Jews, is that of S. Paul, Gal. 2. viz. that S. Peter was entrusted with the Gospel of the 〈◊〉 , that is to preach the Gospel particularly to the Jews, and so again it there appeareth of James and John, that they betook themselves to the circumcision, that is, to the Jews, v. 9. And 'tis observable how far S. Peter was from understanding this prec • pt in this place to oblige him at that time (not long after Christ's ascension) to preach to the Gentiles, for in the b • sinesse of Cornelius Act. 10. 'tis clear, that he did not yet think it lawful for him to preach to that one Gentile, and for the commission of Christ he repeats it thus, 〈 in non-Latin alphabet 〉 v. 42. he commanded us to preach to the people, that is, to the people of the Jews (as the Rulers of the people and Rulers of Israel are all one, and as that nation is called 〈 in non-Latin alphabet 〉 the people, and as 〈 in non-Latin alphabet 〉 Act. 10. 41. signifies all the Jews ) and 'tis manifest that before he would venture to preach Christ to that one heathen. God saw it necessary to send him a Vision, and by that instructed him that the Gentiles were not to be looked on by him any longer as profane (or not to be conversed with) but might be preached to, as well as the Jews. And this God confirmed by sending down the holy Ghost on these first fruits of the Gentiles, Cornelius and h • s company (as he had done on the Apostles the first fruits of the Jews) to testify this his pleasure from heaven immediately. And accordingly v. 45. the believing Jews were astonished when they heard of this, and ch. 11. 1. 'tis said that the Apostles &c. in Judea heard of this, and v. 2. they call Peter in question about it, and he is fain to give them an account of his Vision, and the descent of the holy Ghost upon them, as a testimony that so 'twas to be, v. 16. and by that they are convinced v. 18. and not till then.
[ c] V. 20. End of the world ] It hath formerly been said (Note on Mat. 24. c.) that there was a double age famously spoken of among the Jews, the then present age, and the future age, or the state of things under the Messias, from that time to the end of the world. According to this, the destruction of that state. or end of the first age, is taken notice of, as a famous period, and is set down in that very style, 〈 in non-Latin alphabet 〉 , the consummation, or conclusion of the age, Mat. 24. 3. and Mat. 13. 40. where 'tis more distinctly, 〈 in non-Latin alphabet 〉 , of this age, and so again Heb. 9. 26. 〈 in non-Latin alphabet 〉 , the conclusion of the ages, in the Plural, those last times, Heb. 1. 2. wherein Christ came into the world. But then other places there are, where it may be taken in another sense, as Mat. 13. 43. where it may well signify the end of this other age, the conclusion of the world, and so here Christ's promise of his being with the Apostles unto the end of the world. For its to be observed that this age being the Christian state or kingdom of Christ, that doth most distinctly begin at his r • surrection, all power being then given to him v. 18. and this being the last age (no other state to succeed this,) it follows necessarily, that this age then beginning, shall not conclude, till the end of the world, And consequently Christ's promise hath no other period to determine it, but instates a power on the Apostles, and their successors by this mission, and assisting and backing them in the execution of their office, 〈 in non-Latin alphabet 〉 , all the days, the whole term of this new age.
Annotations.
[ a] THe Gospel ] What the word 〈 in non-Latin alphabet 〉 in Greek, (which we render Gospel ) signifies among Authors, is ordinarily known, viz. from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , good news or good tidings. Thus the Angel speaks of the birth of Christ, in relation to all that should follow after it, Luke 2. 10. 〈 in non-Latin alphabet 〉 I bring you good tidings of great joy, i. e. very joyful good tidings. Only in this sacred use of it, there seems to be a Metonymy, or figure very ordinary, whereby the word that signifies good news, is set to denote the history of that good news, the birth and life, and resurrection of Christ, which all put together is that joyful good news or tidings. As for our English word Gospel, which the Saxon read 〈 in non-Latin alphabet 〉 , that is compounded of God, and spel; the word 〈 in non-Latin alphabet 〉 among the Saxons signifying good as well a, God, & no difference being discernible in the writing of those two words among them, unless that when 'tis taken for God it hath an • e after it. So in the Treatise De veteri Testame to, 〈 in non-Latin alphabet 〉 call 〈 in non-Latin alphabet 〉 , aelc 〈 in non-Latin alphabet 〉 . God is all good, and all good cometh of him, According to the notion of most Nations, the Heathens calling God, Optimus, the best, and Christ according to the Jewish notion telling the young man, that there was none good, save God only. As for the other part of it [ spel ] it seems to signify [ word ] among the Saxons, as when 〈 in non-Latin alphabet 〉 , Deut. 28. 37. & Psal. 79. 14. signifies a by-word or Proverb, or as it is still used in the North by-spell. So in the Treatise De Vet. Test. Among Solomon 's writings, an 〈 in non-Latin alphabet 〉 boc, One is Proverbs, i. e. by-spell book, and again, 〈 in non-Latin alphabet 〉 , by-spell of wisdom. Some remains of the use of this word are still among us, as when a charm, carmen, 〈 in non-Latin alphabet 〉 , indifferently a verse or a word, one or more lines of Scripture or otherwise, either spoken or writ • and hung about ones neck, on design to drive away a disease (according to the superstitious belief, and practice of our Ancestors) is still among us called a Spell, from the ancient use of it, as in the Poet,
[ b] According to Matthew ] 〈 in non-Latin alphabet 〉 , is no more than this, That story of Christ, which Matthew, one of Christ 's disciples, and Apo • tles, (who had associated himself to Christ, as a disciple of his, ever since he began to reveal himself, or to preach) compiled, and set down. This he is said to have written eight vears after the resurrection of Christ, and that in the Hebrew tongue. 〈 in non-Latin alphabet 〉 , saith an ancient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew, and therefore as writing to the Hebrews, he proceeds no farther in the Genealogy of Christ, then that he was from Abraham and David; Now this was set out by him eight years after the assumption of Christ. So another ancient MS. 〈 in non-Latin alphabet 〉 , It was set out at, or delivered and sent to Jerusalem in the Hebrew language. And though that which we now have be only in Greek, yet being translated into that language either by himself, or some Apostolical person (that it might be of farther use, then only to those of Jerusalem, the Jews, for whom it was first designed) and, as such, universally without all contradiction or question received into the Canon of the New Testament by the whole Primitive Church, it is with the same reverence to be received by us, as if it had been first written in Greek, or as if we had the Hebrew still remaining to us.
Having said this of the first it will not be amiss in this place, by the way, briefly to consider, Who were the Authors of all the four Gospels, and What is generally observable of each of their writings. For the first it much tends to the advancing the authority of these books, to consider, that two of them, the first and the last were compiled by two Disciples, and Apostles of Christ, who were perpetually present with him, and saw, and heard all the particular words and actions, which they relate, viz. Matthew and John. And for the other two, Mark and Luke, though they were not such Disciples, and Apostles, immediately retaining to Christ, and continually attending on him, yet they were familiar and constant attendants, the former of Peter, one of these Apostles also, (who wrote his 〈 in non-Latin alphabet 〉 . saith that ancient MS. ten years after the ascension of Christ ) the latter of Paul, who being called by Christ miraculously from heaven, was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter, (as appears by the story of the Acts ) and long after, when he was at Rome, say the Ancients, Luke being by him instructed, wrote this Gospel, which therefore, saith the MS. 〈 in non-Latin alphabet 〉 , hath the Italic character, or manner of writing discernible in it. To this may be added what the Ecclesiastic Historians say of Mark, that Peter did deliver, and, as it were, dictare this Gospel to him, 〈 in non-Latin alphabet 〉 , saith an ancient MS. It is to be observed, that the Gospel according to Mark was dictated by Peter at Rome, according to those verses anciently written on his Gospel,
That which is generally observable of these four writings is this, that the three first of them write the whole story from the Birth of Christ till after his Resurrection, but two of them more largely, Matthew and Luke, the third ( Mark ) more succinctly, setting down the series of the actions rather than the sermons, and passages delivered by him. And again though none of them agree throughout in observing the Order and Succession of the actions by them related (see note on Mar. 5. a.) yet two of them do agree in it one with the other, much more constantly, than the third with either of them, viz. Matthew an Apostle, and eye-witness, and Mark, from Peter, who was such also, but the third, Luke, which wrote his story out of collections, which he had from others, and compiled it himself, hath not so exactly observed the order, wherein the things were done, but only set down the things themselves; and when, beside that of the order, he hath sometimes varied from the others in some words, or circumstances (as, when others say 'twas a Maid that spake to Peter, and occasioned his second denying of Christ, Mat. 26. 71. Mar. 14. 69. he reads 〈 in non-Latin alphabet 〉 in the masculine, Lu. 22. 57. and some other the like) these are generally so inconsiderable, and of so noimportance to the main matters of Faith, the doctrines of the Gospel, that they are rather arguments to demonstrate that these writings were not contrived by any compact, or agreement of one with the other, but each of them apart, without consulting, or knowing, what the other had done, which is a circumstance that was necessary to make their testimonies several, and so to give them the greater authority from the number of them. As for the fourth, John, his writing seems to have been designed to these two ends, 1. To demonstrate, and declare the Divinity of Christ ( 〈 in non-Latin alphabet 〉 , saith an anti • nt MS. copy, he describes the first and glorious age, or generation of Christ with the Father ) as the other three had set down his Humanity, and cleared the matter of his Conception, and Birth, of the Virgin, and 2 d lie, to add out of his own knowledge some remarkable things (especially those which most tended to the former design) which had been omitted by the other three, to which purpose he saw it necessary to set down the story of Christ 's Passion, and Resurrection, as the rest had done, that so he might affix those other circumstances, which he designed to add unto them. This is all that I think necessary to premise in this place of this matter.
S. MATTHEW. CHAP. I.
1 T HE book of the [note a] generation of Jesus Christ, the son of [note b] David, the son of Abraham,]
[Paraphrase] 1 An history of what concerned, or narration of the passages of the birth, life, death, and resurrection of Jesus Christ, who according to the prophecies foregoing of the Messias, sprang from the line of David, and Abraham, to both whom he was particularly promised.
2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his brethren.
3 And Judas begat Phares and Zara of Tamar, and Pharez begat Esrom, and Esrom begat Aram,
4 And Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat • almon,
5. And Salmon begat Booz of [note c] Rachab, and Booz begat Obed of Ruth, and Obed begat Jesse,
6. And Jesse begat David the King, and David the King begat Solomon [of her that had been the wife of Urias.]
[Paraphrase] 6. Of her that had been defiled by David, while she was the wife of Uriah, but was now after Uriah’s death taken to be David's wife, and of her in that matrimony Solomon was born.
7. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa,
8. And Asa begat Josaphat, and Josaphat begat Joram, [and Joram begat Ozias,]
[Paraphrase] 8. And Jehoram begat Ahaziah, Ahaziah begat Joas, Joas begat Amaziah, Amaziah begat Ozias, called also Azarias. See 1 Chron. 3. 11.
9. And Ozias begat Joatham, and Joatham begat Ahaz, and Ahaz begat Hezekiah.
10. And Hezekiah begat Manasseh, and Manasseh begat Amon, and Amon begat Josiah,
11. And Josiah begat Jechonias and his brethren, [ about the time they were carried away to Babylon,
[Paraphrase] 11. Immediately before the time (see note on Mar. 2. b.) that Jeconiah king of Judah, Jer. 24. 1. and the Jews with him, were, at divers times, carried captive by the king of Babylon to his country.
12. And after they were brought to Babylon] Jechonias [note d] begat Salathiel, and Salathiel begat Zerubbabel,
[Paraphrase] 12. And after the time of their being carried or removed thither.
13. And Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat [note e] Azor,
14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud,
15. And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob,
16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
17. So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying aay into Babylon unto Christ, are fourteen generations.]
[Paraphrase] 17. So that the Genealogy here set down (not by enumeration of all the severals which succeeded one another from Abraham to Christ, see v. 8. but) in that manner as is sufficient to deduce his pedigree from Abraham, and David, may, for memory sake, be divided into three fourteens, one of those from Abraham to David, before they were Kings; a second from David to the captivity, whilst they enjoyed the Regal power entire; the third from the captivity to Christ, when there were only some weak remainders of the Regal power among the Jews.
18. Now the birth of Jesus Christ was on this wife: [ When as his mother Mary was espoused to Joseph, (before they [note f] came together) she was found with child of the holy Ghost.]
[Paraphrase] 18. His mother Mary had been betrothed to Joseph, but was not yet married to him and in this space he discerned her to be with child, but knew not by whom it was, it being indeed conceived in her by a wonderful miraculous manner, by the operation of the holy Spirit of God.
19. Then her husband Joseph Being [note g] a just man, and not willing [note h] to make her a public example, was minded [note i] to put her away privily]
[Paraphrase] 19. Then her husband Joseph being a merciful pious man, and not willing to expose or subject her to that public and shameful punishment, which belonged among the Jews to those women, whom the husbands when they first came in to them, found not to be virgins, was willing secretly to dismiss her, that being not known to be betrothed to him, she might only be liable to the punishment of fornication viz. infamy, not death.
20. But while he thought on these things, behold, the Angel of the Lord appeared unto him in a dream, saying, Joseph thou son of David, fear not to take Mary to thee thy wife; for that which is conceived in her [is of the holy Ghost.]
[Paraphrase] 20. Proceeds from the powerful work of the holy Ghost over-shadowing her, Luke 1. 35. and omnipotently working in her this conception.
21. And she shall bring forth a son, and [thou shalt call his name Jesus, for he shall save his people from their sins,]
[Paraphrase] 21. Whether by thee (as here) or by Mary, Luke 1. 31. or by both together (by the common right of parents) his name shall be called Jesus, i. e. Savior, the title of leaders or generals, and governors among the Jews, Obad. 21. to denote his spiritual kingdom, and conduct of all that believe and obey him, against their ghostly enemies, sin, &c.
22. (Now all this was done [note k] that it might be fulfilled, which was spoken of the Lord by the prophet, saying,]
[Paraphrase] 22. (And hereby that prophecy, Isa. 7. 14. had a notable completion, when the prophet said to Ahaz,
23. Behold a Virgin shall be with child, and shall bring forth a son, [and [note l] they shall call his name Emmanuel, which being interpreted is, God with us.)]
[Paraphrase] 23. And as there the child in the prophet was called Emmanuel to signify the presence and protection of God to Ahaz, so shall the birth of this child be the coming of God among us.)
24. Then Joseph being raised from sleep, did as the Angel of the Lord had bidden him, and took unto him his wife,
25. And knew her not, till she had brought forth her first born son, and he called his name Jesus.]
[Paraphrase] 25. And she brought forth this Jesus, her first born (and in all probability, her only) son (the word [till] being of no force to the contrary, as may appear, 1 Sam. 15. 35. without ever being known by her husband, either before, or after the conception of him, (and, as tis piously believed, though not affirmed in Scripture, remained a virgin all her life after) and on the eighth day, the day of circumcision, and of imposition of names, his name was called Jesus by the appointment of his parents, according to the Angels direction.
Annotations on Chapter I.
[ a] The word 〈 in non-Latin alphabet 〉 doth not here signify peculiarly or precisely the birth of Christ, for that is expressed by another word differing somewhat from this, v. 18. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to beget (so used v. 2. and so on, in every verse after) whereas 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 , which signifies in a wider sense, not only to be born, but also to be done, or come to pass. It is here answerable to the Hebrew 〈 in non-Latin alphabet 〉 , which though it come from 〈 in non-Latin alphabet 〉 signifying to beget, (and so often signifies that peculiarly) yet the verb signifying also any inanimate production, any event, that time brings forth (as Prov. 27. 1.) thou knowest not what a day 〈 in non-Latin alphabet 〉 will bring forth, and Eccl. 4. 14. and even in his kingdom 〈 in non-Latin alphabet 〉 he is made, or becometh poor (not as we render it, he that is born in his Kingdom, and Job. 11 12. and man 〈 in non-Latin alphabet 〉 shall become a wild Asses colt ) proportionably the noun 〈 in non-Latin alphabet 〉 signifies event, accident, anything that is done, or come to pass, and so likewise any such event, or passage set down, or related, the history, or relation of it. So Gen. 2. 4. These are the 〈 in non-Latin alphabet 〉 the things that came to pass, the story, relation of the heavens and the earth, &c. i. e. not only the creation of them, but other passages following it. So Gen. 5. 1. the book of the 〈 in non-Latin alphabet 〉 , the book of the story of Adam, his creation, and following life, as here 〈 in non-Latin alphabet 〉 of the birth, and life of the second Adam. So Gen. 37. 2. These are the 〈 in non-Latin alphabet 〉 the story of Jacob, where tis clear, that his own birth or the procreation of his children is not the peculiar matter in hand at that time, that being past c. 35. and Esau 's genealogy set after it, c. 36. but v. 1. his dwelling in Canaan, v. 2, 3. his love to Joseph, and the passages consequent to that. And accordingly Ibn Ezra there observes, that the word noteth any event, anything that befell Jacob, and so saith that excellent * P. Fagius, Non statuit hic texere genealogiam stirpis Jacob, sed potiùs miserabiles casus, & eventa, quae ipsi acciderant; He meant not to set down Jacob's genealogy, but the sad events, that befell him. So Num, 3. 1. These are the 〈 in non-Latin alphabet 〉 , the story of the passages of Aaron and Moses, &c. and so here not only of the birth of Christ (for that is but a very small part of this book,) nor yet only the genealogy of Christ; for though that here follow immediately, yet makes it not up any considerable part of this whole book, but the book of the story of the birth, life, death, and resurrection of Christ, of all the events that belong to that matter recorded by that Evangelist, as 〈 in non-Latin alphabet 〉 is all that befell the Apostles after.
[ b] The reason of the special mention of David and Abraham here, without any between, is the special promises which had been made to those two, to the one of continuing the Kingdom to his posterity; to the other of a numerous seed.
[ c] That Rahab was the wife of Salmon and mother of Booz, is not set down in the Old Testament, nor mentioned in the genealogy in Saint Luke, but recited by this Evangelist either out of the Cabala or tradition, or else from some other written Authors of sufficient credit among the Jews; as the names of Jannes and Jambres, 2 Tim. 3. 8. appear to have been, and some others which shall be noted in their place.
[ d] Of Jeconiah 'tis pronounced [ Write this man childless, Jer. 22. 30. which seems to infer that Salathiel was not his son, but his • eir only. An thus hath the learned Grotius set it, Lu. 3. 23. that Josiah begat Jeconiah, i. e. Jehoiakim, Jehoiakim another Jechonias, that died childless, Zedekias (his uncle) succeeding him, and Assir succeeding Zedekias, and then Salathiel the son of Neri was Assir's heir, and so is here said to be begotten by Jeconiah. For that of leaving one heir or successor, is a kind of civil begetting, and which the Hebrew 〈 in non-Latin alphabet 〉 will bear, as God is said to have begotten sons, whom he hath only adopted. And therefore when Ier. 22. 28. there is mention of Jechoniahs seed cast into a land, &c. i. e. carried captive with him, and 1 Chron. 3. 17. when in his genealogy we read, The sons of Iechoniah, Assir, and Salathiel his son, this may be the meaning of it, that these were his heirs, or successors. Although others interpret it otherwise, either that his children should be cut off, or at least that none of his seed should sit upon the throne of David, which is there rendered as the reason of Jeremiah's speech, For no man of his seed shall prosper, v. 30.
[ c] In a very ancient Hebrew copy of this Gospel, this verse is somewhat varied, thus, And Eliakim begat Abner, and Abner begat Azor, &c. by which interposition of Abner the fourteen generations are completed, in which otherwise there will seem to be defect, Salathiel probably being the first of this third fourteen, and not Jeconiah (as Solomon was the first of the second, and not David ) from whom to Christ there will then be but thirteen, if Abner be not thus added to supply. Another way there is of making up the fourteens by putting in Jachim v. 11. (as Rob. Steph. finds and sets down in his Var. lect. ) 〈 in non-Latin alphabet 〉 , Josiah begat Jachim and Jachim begat Jeconiah, and to this the gen • alogy agrees, 1 Chron. 3. 15. and if this be taken, then Jeconiah must be first of the last fourteen, so that 〈 in non-Latin alphabet 〉 v. 17. shall signify from the beginning of, or from the [ 〈 in non-Latin alphabet 〉 ] v. 11. from that time, about or before the transportation; Of these and other the like questions both in the Genealogy here and in S. Luke, and especially for the according, and reconciling them with one another, I shall purposely abstain to speak more largely, both because, although they have great difficulties in them, yet the profit consequent to the resolving of them is not proportionably great, and especially because this is a subject wherein very many learned men have already taken very excellent pains, (to whom I refer the Reader) especially the most excellent Hugo Grotius, in his annotations on the Gospels.
[ f] What is meant here by the [ 〈 in non-Latin alphabet 〉 , or coming together ] of Joseph and Mary, may be best determined by consideration of several passages of the context, all which seem to fix it on his actual marrying of her, which is called 〈 in non-Latin alphabet 〉 conjunction of two together, and 〈 in non-Latin alphabet 〉 , the joining of man and woman, and 〈 in non-Latin alphabet 〉 , joining of all that belongs to them, their whole estate, &c. and not relate to the conjunction of bed, as the sound of the word might import. For first it seems to be that which was next in order of time to betrothing ( 〈 in non-Latin alphabet 〉 having been betrothed before they came together ) This of her being with child, falling out in that space, which was betwixt the betrothing and 〈 in non-Latin alphabet 〉 . Now after betrothing, marriage was the next, and therefore betrothing is called by Isidore, primae nuptiae, the first marriage; and by S. Basil, 〈 in non-Latin alphabet 〉 , the beginnings of marriage, being (according to the definition of 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , a wooing and promise of the future marriage (in the notion of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , ambio, procor, to woo ) and that marriage was to intervene, before the use of the bed was imaginable. And betwixt betrothing and marriage there was wont to be a set space, Deut. 20. 7. in which that which is here related, might well fall out, her being or appearing to be with child. Secondly, that which is meant by 〈 in non-Latin alphabet 〉 , taking to thee Mary to wife ] v. 20. seems to be the importance of 〈 in non-Latin alphabet 〉 for thus the story lies, she is with child between the betrothing, and the [ 〈 in non-Latin alphabet 〉 ] thereupon he is afraid 〈 in non-Latin alphabet 〉 , to take her to him, till the Angel appears and dispels that fear. Now 〈 in non-Latin alphabet 〉 , to take to him, especially, as 'tis here 〈 in non-Latin alphabet 〉 , to take her to him to wife, v. 20, & 24. signifies to marry, and is relative to 〈 in non-Latin alphabet 〉 to give, which belongs to the father of the spouse, Tob. 7. 11, 13. (after the example of God in paradise Gen. 2. 22.) because he delivers her into the bridegrooms hand, who was therefore called Petitor (despondet puellam qui petit, spondet petitoris Pater saith Donatus in Andr. Terent. ) the suitor, and so 〈 in non-Latin alphabet 〉 , he that takes her, in Strabo, is used for the husband, and so [ to take a wife ] signifies Deut. 20. 7. and simply to take, Tob. 7. 12. Take her and lead her away to her Father; This, upon the Angels warning, he presently doth, being only betrothed before, and though he be called 〈 in non-Latin alphabet 〉 , her husband, v. 19. yet that implies no more, then betrothing a wife, Deut. 20. 7. and so 'tis here used immediately after mention of the betrothing, v. 18. One other possible notion there is of the [ 〈 in non-Latin alphabet 〉 ] his taking her into family with him; so in the Gospel for the Sunday after Christmas it is rendered [ before they came to dwell together ] This is 〈 in non-Latin alphabet 〉 , among the Greeks, to bring home the Bride, which being joined so closely closely with marriage, (Tob. 7. 12.) Ducere uxôrem (which denotes that) doth among the Latins, signify marriage also. As for that of the bed, not so much as a thought of that is meddled with, yea or no, till the order of things require it, i. e. till after the marriage completed; and then under the phrase, so usual in Scripture, of knowing, 'tis denied, v. 25. He knew her not, &c.
[ g] The word 〈 in non-Latin alphabet 〉 answerable to the Hebrew 〈 in non-Latin alphabet 〉 , signifies ordinarily works of mercy, charity; of which when Maimonides sets down seven sorts or degrees, the seventh is distinctly 〈 in non-Latin alphabet 〉 righteousness: so Deut. 24. 13. 〈 in non-Latin alphabet 〉 both according to the context, and the Septuagint's rendering, is 〈 in non-Latin alphabet 〉 , mercy. So when the Rabbin's say, there are two thrones, one of judgment, 〈 in non-Latin alphabet 〉 , the other of mercy, 〈 in non-Latin alphabet 〉 , the latter is so styled by the Author to the Hebrews, c. 4. 16. the throne of mercy: so Psal. 112. 9. He hath given to the poor, and his righteousness, &c. that is, his bounty to the poor, precedent. So Prov. 11. 18. where He that soweth righteousness ] appears to signify the merciful, who soweth, i. e. scattereth, v. 24. and disperseth abroad his alms, and, as the sower, receives this back again with the greatest usury, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith S. Chrysostom, he seems to scatter, but really he gathers together, 〈 in non-Latin alphabet 〉 , as the sower lends his seed to the earth upon interest, and accordingly there it follows, to him shall be a sure reward. So Isa. 58. 7, 8. and Mat. 6. 1. where we now read 〈 in non-Latin alphabet 〉 , 'tis apparent (by the vulgar reading Justitiam ) that 〈 in non-Latin alphabet 〉 was an ancient reading, and that for alms in that place. Thus even in Heathen Authors. As when Jarchas the Indian and chief of the Brachmans in Philostratus, doth scoff at Apollonius Tyanaeus, and the Grecians, that they apply the word, 〈 in non-Latin alphabet 〉 , righteousness, to any who do not wrong others, when (saith he) among the chief offices of righteousness, and importances of that word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , goodness and bounty are to be reckoned, and 〈 in non-Latin alphabet 〉 , humanity. Proportionably to these acceptions of the word, the righteousness of Joseph here shall signify not legal justice, but peculiarly goodness and clemency, of which this was an eminent expression in Joseph, which here follows.
[ h] The Greek 〈 in non-Latin alphabet 〉 signifies literally to defame or disgrace, to publicate or show openly, as an example or spectacle, and by consequence (in Polybius and other good Authors ) to inflict the punishment of death on any, because those that are so punished, do as Christ saith John 12. 32. (though accommodating it to a diviner sense) draw all men unto them, i. e. attract the eyes of all spectators to behold them, by which phrase he there notes that he was to die a condemned person, according to that of Isai. 53. 8. (see note on Acts 8. h.) according to this double notion of the word we find the process, Deut. 22. against a Damosel taken to wife, and suspected by him to be desloured before his coming in to her. For in this case he is first said to give occasions of speech against her, and to bring an evil name upon her, i. e. to accuse and publicate her, to make a public business of it, and that before the Elders of the city in the gate, i. e. the Judges, v. 15. saying plainly v. 14. I found her not a maid; and if this prove true, she is then to be stoned, v. 21. Both these together make up the full importance of 〈 in non-Latin alphabet 〉 here, and so here it must belong to the capital punishment of such a one who being taken to wife appears to be • o virgin, before the husbands accompanying with her, which sure was Josephs opinion of Mary at this time, till the Angel had told him otherwise, v. 20.
[ i] 〈 in non-Latin alphabet 〉 , To put away ] here must be taken not as an act of divorce, but so as without taking notice of the betrothing, which being ordinarily performed at home, might be kept from public knowledge, and so her being with child needed not bring the punishment of one found by the husband to be no maid (Deut. 22. 21.) upon her, but only that which belonged to the unmarried.
[ k] It must be here noted once for all, that the particle [ 〈 in non-Latin alphabet 〉 , that ] doth frequently denote the consequent, or event only, and not the end. This is a difference of some weight, and very often worthy, and necessary to be observed. For example Rom. 5. 20. The Law came in betwixt, (i. e. between Adam, and Christ ) 〈 in non-Latin alphabet 〉 , that sin might increase, not that that was the end, for which the Law was designed to be given, but because this was the consequent, or event, of giving the Law, that men's offenses, being now committed against a promulgate Law, received aggravation thereby. To the same sense is [ 〈 in non-Latin alphabet 〉 ] to be taken in many places, as Rom. 1. 20. the invisible power, and Godhead is discerned [ 〈 in non-Latin alphabet 〉 ] not [ that they may be ] as if that were the designed end, but [ so that they are ] (by way of effect or consequent ) become without excuse. And so here in this place, if it denoted the end. then the sense of it would be, that all these actions of God, and dispositions of infinite mercy in the birth of Christ, &c. were all designed by God to this end, that what was by one of his Prophets foretold, might be fulfilled; whereas indeed the great end designed by God in these actions, was the benefit and salvation of mankind, and so this is the principal effect wrought by it. But because by the way, a prophecy was fulfilled, which being delivered upon another occasion, had yet covertly foretold this glorious work of mercy, therefore 'tis also consequent to this (though not the aim and design, unless very remote and secondary) that this prophecy was fulfilled, and this is all that is meant by the phrase [ Now all this was done, that it might be fulfilled, which was spoken, &c.] i. e. by the doing of all this, (not yet to recite those grand signs, and many gracious effects of it, after to be declared) it fell our, that an ancient prophecy was eminently fulfilled; and this indeed in a high improved sense, over and above that other vulgar sense, which belonged to those words, when they were delivered to Ahaz by God, and wherein they had then been performed to him ( viz. as a sign, that within the space of time, wherein a virgin might marry and conceive and bring forth, and the child come to the age of distinguishing good and evil, Isai. 7. 14, 15, 16. that is, within very few years, Rezin and Pekah his two great enemies should be brought low.) This observation of the importance of [ 〈 in non-Latin alphabet 〉 ] will often be made use of in the ensuing paraphrase, without farther troubling the Reader with the account of the reason of it, having here once done it. This the Grammarians have expressed by [ 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , [ That] causal and [ That] consequential, the latter many times best rendered by [ so that ] though here the precedent words permit it not: See note on c. 4. 14. d.
[ l] These words in Isaiah had there a literal sense (whither really to be then performed, or only in vision, it is not certain) which is thus to be interpreted, that the child given for a sign to Ahaz, was to have this name imposed upon him, Emmanuel, which signifies God with us; Not that that child then born in Isaiah's time, should be God, but (as Gen. 22. 14. the place where God provided the Ram instead of Isaac, is called Jehovah jireh, God will see or provide, which concludes not that the place was God, or that the place should see, but only that that was to be a memorative of God's seeing and providing so here) that the imposition of this name upon the child should signify (as a sign given Ahaz to that purpose) that God would afford him his peculiar presence, and assistance against his enemies. And so all is plain in the place of Isaiah (as for the accommodation of it to this of the birth of Christ see note, k. ) Only it must be added, that if [ 〈 in non-Latin alphabet 〉 ] be the right reading of the place, then there is ae scheme of the sacred dialect discernible in it, whereby [ they shall call ] is but a phrase, for [ he shall be, called ] as, Thou fool, this night shall they require thy soul, i. e. thy soul shall be required, and as of making friends of Mammon, 'tis added, that when ye fail, they may receive you, i. e. that you may be received into everlasting habitations. And accordingly v. 21. for 〈 in non-Latin alphabet 〉 thou shalt call, spoken to Joseph, some copies have 〈 in non-Latin alphabet 〉 , they shall call, i. e. he shall be called. But the ancient copy which Beza sent to the University of Cambridge, reads [ 〈 in non-Latin alphabet 〉 , thou shalt call ] in both places, & so in Isaiah, from whence this place is taken, it is certainly [ thou shalt call ] whereupon though our Bibles read, a virgin shall conceive, and shall call, yet in the margent 'twas thought necessary to set it, thou, O virgin, shalt call. And so in the Epistle appointed by the Church for the Annuntiation of Mary, 'tis rendered And thou his mother shalt call. And in the Gospel for the Sunday after Christmas, the 25 v. of this chap. which stands ambiguously in the Greek, is there determined to the mother, [till she had brought forth her first begotten son, and called his name Jesus.
Annotations on Chapter I.
[ a] The word 〈 in non-Latin alphabet 〉 doth not here signify peculiarly or precisely the birth of Christ, for that is expressed by another word differing somewhat from this, v. 18. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to beget (so used v. 2. and so on, in every verse after) whereas 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 , which signifies in a wider sense, not only to be born, but also to be done, or come to pass. It is here answerable to the Hebrew 〈 in non-Latin alphabet 〉 , which though it come from 〈 in non-Latin alphabet 〉 signifying to beget, (and so often signifies that peculiarly) yet the verb signifying also any inanimate production, any event, that time brings forth (as Prov. 27. 1.) thou knowest not what a day 〈 in non-Latin alphabet 〉 will bring forth, and Eccl. 4. 14. and even in his kingdom 〈 in non-Latin alphabet 〉 he is made, or becometh poor (not as we render it, he that is born in his Kingdom, and Job. 11 12. and man 〈 in non-Latin alphabet 〉 shall become a wild Asses colt ) proportionably the noun 〈 in non-Latin alphabet 〉 signifies event, accident, anything that is done, or come to pass, and so likewise any such event, or passage set down, or related, the history, or relation of it. So Gen. 2. 4. These are the 〈 in non-Latin alphabet 〉 the things that came to pass, the story, relation of the heavens and the earth, &c. i. e. not only the creation of them, but other passages following it. So Gen. 5. 1. the book of the 〈 in non-Latin alphabet 〉 , the book of the story of Adam, his creation, and following life, as here 〈 in non-Latin alphabet 〉 of the birth, and life of the second Adam. So Gen. 37. 2. These are the 〈 in non-Latin alphabet 〉 the story of Jacob, where tis clear, that his own birth or the procreation of his children is not the peculiar matter in hand at that time, that being past c. 35. and Esau 's genealogy set after it, c. 36. but v. 1. his dwelling in Canaan, v. 2, 3. his love to Joseph, and the passages consequent to that. And accordingly Ibn Ezra there observes, that the word noteth any event, anything that befell Jacob, and so saith that excellent * P. Fagius, Non statuit hic texere genealogiam stirpis Jacob, sed potiùs miserabiles casus, & eventa, quae ipsi acciderant; He meant not to set down Jacob's genealogy, but the sad events, that befell him. So Num, 3. 1. These are the 〈 in non-Latin alphabet 〉 , the story of the passages of Aaron and Moses, &c. and so here not only of the birth of Christ (for that is but a very small part of this book,) nor yet only the genealogy of Christ; for though that here follow immediately, yet makes it not up any considerable part of this whole book, but the book of the story of the birth, life, death, and resurrection of Christ, of all the events that belong to that matter recorded by that Evangelist, as 〈 in non-Latin alphabet 〉 is all that befell the Apostles after.
[ b] The reason of the special mention of David and Abraham here, without any between, is the special promises which had been made to those two, to the one of continuing the Kingdom to his posterity; to the other of a numerous seed.
[ c] That Rahab was the wife of Salmon and mother of Booz, is not set down in the Old Testament, nor mentioned in the genealogy in Saint Luke, but recited by this Evangelist either out of the Cabala or tradition, or else from some other written Authors of sufficient credit among the Jews; as the names of Jannes and Jambres, 2 Tim. 3. 8. appear to have been, and some others which shall be noted in their place.
[ d] Of Jeconiah 'tis pronounced [ Write this man childless, Jer. 22. 30. which seems to infer that Salathiel was not his son, but his • eir only. An thus hath the learned Grotius set it, Lu. 3. 23. that Josiah begat Jeconiah, i. e. Jehoiakim, Jehoiakim another Jechonias, that died childless, Zedekias (his uncle) succeeding him, and Assir succeeding Zedekias, and then Salathiel the son of Neri was Assir's heir, and so is here said to be begotten by Jeconiah. For that of leaving one heir or successor, is a kind of civil begetting, and which the Hebrew 〈 in non-Latin alphabet 〉 will bear, as God is said to have begotten sons, whom he hath only adopted. And therefore when Ier. 22. 28. there is mention of Jechoniahs seed cast into a land, &c. i. e. carried captive with him, and 1 Chron. 3. 17. when in his genealogy we read, The sons of Iechoniah, Assir, and Salathiel his son, this may be the meaning of it, that these were his heirs, or successors. Although others interpret it otherwise, either that his children should be cut off, or at least that none of his seed should sit upon the throne of David, which is there rendered as the reason of Jeremiah's speech, For no man of his seed shall prosper, v. 30.
[ c] In a very ancient Hebrew copy of this Gospel, this verse is somewhat varied, thus, And Eliakim begat Abner, and Abner begat Azor, &c. by which interposition of Abner the fourteen generations are completed, in which otherwise there will seem to be defect, Salathiel probably being the first of this third fourteen, and not Jeconiah (as Solomon was the first of the second, and not David ) from whom to Christ there will then be but thirteen, if Abner be not thus added to supply. Another way there is of making up the fourteens by putting in Jachim v. 11. (as Rob. Steph. finds and sets down in his Var. lect. ) 〈 in non-Latin alphabet 〉 , Josiah begat Jachim and Jachim begat Jeconiah, and to this the gen • alogy agrees, 1 Chron. 3. 15. and if this be taken, then Jeconiah must be first of the last fourteen, so that 〈 in non-Latin alphabet 〉 v. 17. shall signify from the beginning of, or from the [ 〈 in non-Latin alphabet 〉 ] v. 11. from that time, about or before the transportation; Of these and other the like questions both in the Genealogy here and in S. Luke, and especially for the according, and reconciling them with one another, I shall purposely abstain to speak more largely, both because, although they have great difficulties in them, yet the profit consequent to the resolving of them is not proportionably great, and especially because this is a subject wherein very many learned men have already taken very excellent pains, (to whom I refer the Reader) especially the most excellent Hugo Grotius, in his annotations on the Gospels.
[ f] What is meant here by the [ 〈 in non-Latin alphabet 〉 , or coming together ] of Joseph and Mary, may be best determined by consideration of several passages of the context, all which seem to fix it on his actual marrying of her, which is called 〈 in non-Latin alphabet 〉 conjunction of two together, and 〈 in non-Latin alphabet 〉 , the joining of man and woman, and 〈 in non-Latin alphabet 〉 , joining of all that belongs to them, their whole estate, &c. and not relate to the conjunction of bed, as the sound of the word might import. For first it seems to be that which was next in order of time to betrothing ( 〈 in non-Latin alphabet 〉 having been betrothed before they came together ) This of her being with child, falling out in that space, which was betwixt the betrothing and 〈 in non-Latin alphabet 〉 . Now after betrothing, marriage was the next, and therefore betrothing is called by Isidore, primae nuptiae, the first marriage; and by S. Basil, 〈 in non-Latin alphabet 〉 , the beginnings of marriage, being (according to the definition of 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , a wooing and promise of the future marriage (in the notion of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , ambio, procor, to woo ) and that marriage was to intervene, before the use of the bed was imaginable. And betwixt betrothing and marriage there was wont to be a set space, Deut. 20. 7. in which that which is here related, might well fall out, her being or appearing to be with child. Secondly, that which is meant by 〈 in non-Latin alphabet 〉 , taking to thee Mary to wife ] v. 20. seems to be the importance of 〈 in non-Latin alphabet 〉 for thus the story lies, she is with child between the betrothing, and the [ 〈 in non-Latin alphabet 〉 ] thereupon he is afraid 〈 in non-Latin alphabet 〉 , to take her to him, till the Angel appears and dispels that fear. Now 〈 in non-Latin alphabet 〉 , to take to him, especially, as 'tis here 〈 in non-Latin alphabet 〉 , to take her to him to wife, v. 20, & 24. signifies to marry, and is relative to 〈 in non-Latin alphabet 〉 to give, which belongs to the father of the spouse, Tob. 7. 11, 13. (after the example of God in paradise Gen. 2. 22.) because he delivers her into the bridegrooms hand, who was therefore called Petitor (despondet puellam qui petit, spondet petitoris Pater saith Donatus in Andr. Terent. ) the suitor, and so 〈 in non-Latin alphabet 〉 , he that takes her, in Strabo, is used for the husband, and so [ to take a wife ] signifies Deut. 20. 7. and simply to take, Tob. 7. 12. Take her and lead her away to her Father; This, upon the Angels warning, he presently doth, being only betrothed before, and though he be called 〈 in non-Latin alphabet 〉 , her husband, v. 19. yet that implies no more, then betrothing a wife, Deut. 20. 7. and so 'tis here used immediately after mention of the betrothing, v. 18. One other possible notion there is of the [ 〈 in non-Latin alphabet 〉 ] his taking her into family with him; so in the Gospel for the Sunday after Christmas it is rendered [ before they came to dwell together ] This is 〈 in non-Latin alphabet 〉 , among the Greeks, to bring home the Bride, which being joined so closely closely with marriage, (Tob. 7. 12.) Ducere uxôrem (which denotes that) doth among the Latins, signify marriage also. As for that of the bed, not so much as a thought of that is meddled with, yea or no, till the order of things require it, i. e. till after the marriage completed; and then under the phrase, so usual in Scripture, of knowing, 'tis denied, v. 25. He knew her not, &c.
[ g] The word 〈 in non-Latin alphabet 〉 answerable to the Hebrew 〈 in non-Latin alphabet 〉 , signifies ordinarily works of mercy, charity; of which when Maimonides sets down seven sorts or degrees, the seventh is distinctly 〈 in non-Latin alphabet 〉 righteousness: so Deut. 24. 13. 〈 in non-Latin alphabet 〉 both according to the context, and the Septuagint's rendering, is 〈 in non-Latin alphabet 〉 , mercy. So when the Rabbin's say, there are two thrones, one of judgment, 〈 in non-Latin alphabet 〉 , the other of mercy, 〈 in non-Latin alphabet 〉 , the latter is so styled by the Author to the Hebrews, c. 4. 16. the throne of mercy: so Psal. 112. 9. He hath given to the poor, and his righteousness, &c. that is, his bounty to the poor, precedent. So Prov. 11. 18. where He that soweth righteousness ] appears to signify the merciful, who soweth, i. e. scattereth, v. 24. and disperseth abroad his alms, and, as the sower, receives this back again with the greatest usury, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith S. Chrysostom, he seems to scatter, but really he gathers together, 〈 in non-Latin alphabet 〉 , as the sower lends his seed to the earth upon interest, and accordingly there it follows, to him shall be a sure reward. So Isa. 58. 7, 8. and Mat. 6. 1. where we now read 〈 in non-Latin alphabet 〉 , 'tis apparent (by the vulgar reading Justitiam ) that 〈 in non-Latin alphabet 〉 was an ancient reading, and that for alms in that place. Thus even in Heathen Authors. As when Jarchas the Indian and chief of the Brachmans in Philostratus, doth scoff at Apollonius Tyanaeus, and the Grecians, that they apply the word, 〈 in non-Latin alphabet 〉 , righteousness, to any who do not wrong others, when (saith he) among the chief offices of righteousness, and importances of that word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , goodness and bounty are to be reckoned, and 〈 in non-Latin alphabet 〉 , humanity. Proportionably to these acceptions of the word, the righteousness of Joseph here shall signify not legal justice, but peculiarly goodness and clemency, of which this was an eminent expression in Joseph, which here follows.
[ h] The Greek 〈 in non-Latin alphabet 〉 signifies literally to defame or disgrace, to publicate or show openly, as an example or spectacle, and by consequence (in Polybius and other good Authors ) to inflict the punishment of death on any, because those that are so punished, do as Christ saith John 12. 32. (though accommodating it to a diviner sense) draw all men unto them, i. e. attract the eyes of all spectators to behold them, by which phrase he there notes that he was to die a condemned person, according to that of Isai. 53. 8. (see note on Acts 8. h.) according to this double notion of the word we find the process, Deut. 22. against a Damosel taken to wife, and suspected by him to be desloured before his coming in to her. For in this case he is first said to give occasions of speech against her, and to bring an evil name upon her, i. e. to accuse and publicate her, to make a public business of it, and that before the Elders of the city in the gate, i. e. the Judges, v. 15. saying plainly v. 14. I found her not a maid; and if this prove true, she is then to be stoned, v. 21. Both these together make up the full importance of 〈 in non-Latin alphabet 〉 here, and so here it must belong to the capital punishment of such a one who being taken to wife appears to be • o virgin, before the husbands accompanying with her, which sure was Josephs opinion of Mary at this time, till the Angel had told him otherwise, v. 20.
[ i] 〈 in non-Latin alphabet 〉 , To put away ] here must be taken not as an act of divorce, but so as without taking notice of the betrothing, which being ordinarily performed at home, might be kept from public knowledge, and so her being with child needed not bring the punishment of one found by the husband to be no maid (Deut. 22. 21.) upon her, but only that which belonged to the unmarried.
[ k] It must be here noted once for all, that the particle [ 〈 in non-Latin alphabet 〉 , that ] doth frequently denote the consequent, or event only, and not the end. This is a difference of some weight, and very often worthy, and necessary to be observed. For example Rom. 5. 20. The Law came in betwixt, (i. e. between Adam, and Christ ) 〈 in non-Latin alphabet 〉 , that sin might increase, not that that was the end, for which the Law was designed to be given, but because this was the consequent, or event, of giving the Law, that men's offenses, being now committed against a promulgate Law, received aggravation thereby. To the same sense is [ 〈 in non-Latin alphabet 〉 ] to be taken in many places, as Rom. 1. 20. the invisible power, and Godhead is discerned [ 〈 in non-Latin alphabet 〉 ] not [ that they may be ] as if that were the designed end, but [ so that they are ] (by way of effect or consequent ) become without excuse. And so here in this place, if it denoted the end. then the sense of it would be, that all these actions of God, and dispositions of infinite mercy in the birth of Christ, &c. were all designed by God to this end, that what was by one of his Prophets foretold, might be fulfilled; whereas indeed the great end designed by God in these actions, was the benefit and salvation of mankind, and so this is the principal effect wrought by it. But because by the way, a prophecy was fulfilled, which being delivered upon another occasion, had yet covertly foretold this glorious work of mercy, therefore 'tis also consequent to this (though not the aim and design, unless very remote and secondary) that this prophecy was fulfilled, and this is all that is meant by the phrase [ Now all this was done, that it might be fulfilled, which was spoken, &c.] i. e. by the doing of all this, (not yet to recite those grand signs, and many gracious effects of it, after to be declared) it fell our, that an ancient prophecy was eminently fulfilled; and this indeed in a high improved sense, over and above that other vulgar sense, which belonged to those words, when they were delivered to Ahaz by God, and wherein they had then been performed to him ( viz. as a sign, that within the space of time, wherein a virgin might marry and conceive and bring forth, and the child come to the age of distinguishing good and evil, Isai. 7. 14, 15, 16. that is, within very few years, Rezin and Pekah his two great enemies should be brought low.) This observation of the importance of [ 〈 in non-Latin alphabet 〉 ] will often be made use of in the ensuing paraphrase, without farther troubling the Reader with the account of the reason of it, having here once done it. This the Grammarians have expressed by [ 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , [ That] causal and [ That] consequential, the latter many times best rendered by [ so that ] though here the precedent words permit it not: See note on c. 4. 14. d.
[ l] These words in Isaiah had there a literal sense (whither really to be then performed, or only in vision, it is not certain) which is thus to be interpreted, that the child given for a sign to Ahaz, was to have this name imposed upon him, Emmanuel, which signifies God with us; Not that that child then born in Isaiah's time, should be God, but (as Gen. 22. 14. the place where God provided the Ram instead of Isaac, is called Jehovah jireh, God will see or provide, which concludes not that the place was God, or that the place should see, but only that that was to be a memorative of God's seeing and providing so here) that the imposition of this name upon the child should signify (as a sign given Ahaz to that purpose) that God would afford him his peculiar presence, and assistance against his enemies. And so all is plain in the place of Isaiah (as for the accommodation of it to this of the birth of Christ see note, k. ) Only it must be added, that if [ 〈 in non-Latin alphabet 〉 ] be the right reading of the place, then there is ae scheme of the sacred dialect discernible in it, whereby [ they shall call ] is but a phrase, for [ he shall be, called ] as, Thou fool, this night shall they require thy soul, i. e. thy soul shall be required, and as of making friends of Mammon, 'tis added, that when ye fail, they may receive you, i. e. that you may be received into everlasting habitations. And accordingly v. 21. for 〈 in non-Latin alphabet 〉 thou shalt call, spoken to Joseph, some copies have 〈 in non-Latin alphabet 〉 , they shall call, i. e. he shall be called. But the ancient copy which Beza sent to the University of Cambridge, reads [ 〈 in non-Latin alphabet 〉 , thou shalt call ] in both places, & so in Isaiah, from whence this place is taken, it is certainly [ thou shalt call ] whereupon though our Bibles read, a virgin shall conceive, and shall call, yet in the margent 'twas thought necessary to set it, thou, O virgin, shalt call. And so in the Epistle appointed by the Church for the Annuntiation of Mary, 'tis rendered And thou his mother shalt call. And in the Gospel for the Sunday after Christmas, the 25 v. of this chap. which stands ambiguously in the Greek, is there determined to the mother, [till she had brought forth her first begotten son, and called his name Jesus.
CHAP. II.
1 NOW when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold there came [note a] wise men from the east to Jerusalem]
[Paraphrase] 1. The birth of Christ, and the circumstances belonging to that, being set down in the former Chapter, here now succeed in this some passages pertaining to his childhood, and the first passage is, That after some time, not immediately after his birth, but whilst Mary and her son remained yet at Bethlehem, certainly after the time of Mary's purification at Jerusalem (mentioned by S. Luke) and return to Bethlehem again, the Chaldeans or Arabian Astronomers came to Jerusalem.
2. Saying, [where is he that is born [note b] king of the Jews? for we have seen his [note c] star [note d] in the east, and are come to worship him.]
[Paraphrase] 2 When we were in our country we saw a strange extraordinary star rise in the heavens, which we never saw before, and discerning that it signified the birth of the Messias of the Jews (and of all other true sons of Abraham) foretold by Jewish prophets that he should be born (and that all kings should worship him, Psal. 72. 11.) we are come to bring presents to him, and worship him, and therefore we desire to be informed, where is the place of his Birth, and where is he.
3. When Herod the king had heard these things he was troubled, and all Jerusalem with him.
4: And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.]
[Paraphrase] 4. And calling the Rulers of the Sanhedrin to him, (see note on Mar. 5. 22. a) he proposed this question to them, What place do your books assign for the birth of your expected Messias? see note on Act. 15. c)
5. And they said unto him, in Bethlehem of Judea, for thus it is written by the [prophet]
[Paraphrase] 5. Prophet Micah, c. 5. 2.
6. And thou Bethlehem in the [note e] land of Judah, art [note f] not the least among the [note g] princes of Judah, for out of thee shall come a governor that shall rule my people Israel.]
[Paraphrase] 6. And thou Bethlehem which art part of the portion of land assigned to the tribe of Judah in the division, known by the name of Betheem Ephratah for its affinity to Ephrath, Gen. 35. 16. though thou wert in precinct, and worldly account, one of the least cities of Judah, yet art thou not now by any means the vilest, but the most honorable; for from thee shall proceed, or, in thee shall be born a Ruler, who shall govern my people Israel.
7. Then Herod when he had privily called the wise-men, [note h] inquired of them diligently what time the star appeared.
8. And he sent them to Bethlehem, and said, Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.
9. When they had heard the king, they departed, and loe the star which they saw in the east, [ went before them, till it came and stood over where the young child was]
[Paraphrase] 9. Moved before them in the heavens as a guide to lead them to the place where the child was, and when it came to the point of the heavens which was just over the house, it stood still.
10. When they saw the star, they rejoiced with exceeding great joy.]
[Paraphrase] 10. And discerning that the star, which they had not seen so long, appeared again to them, in an horizon so far distant from that, where they first saw it, and that it conducted them, and at last stood still, and pointed out the house to them, they rejoiced very exceedingly.
11. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him, and when they had opened their treasures, they presented unto him gifts [ [note i] gold,] and frankincense, and myrrh.
[Paraphrase] 11. Gold as an acknowledgement of a King: which also fell out opportunely, to fit the parents for the charge of their journey into Egypt, v. 13.
12. And being warned of God in a dream, that they should not return to Herod, [they departed into their own country another way]
[Paraphrase] 12. They went home a nearer and more private way (not that way which they came, through Jerusalem, which was about,) and so were out of Herod's reach before he missed them,
13. And when they were departed, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother and flee into Egypt, and be thou there, until I bring thee word, for Herod will seek the young child to destroy him.
14. And when he arose, he took the young child and his mother by night, and departed into Egypt.]
[Paraphrase] 14. And upon, the Angels warning, after the departure of the Magi, or Astronomers, immediately he took the child and his mother in the night time, and went a private way into Egypt.
15. And was there until the death of Herod, [that it might be fulfilled that was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.]
[Paraphrase] 15. And so that speech of Hos. 11. 1. which had one accomplishment in the people of Israel's being carried into, and fetched out of Egypt, was now again fulfilled in this true promised seed of Abraham, i. in Christ, (of whom Israel, called God's first-born, was a type) and in him, now that he was a child, as it was said in Hoses.
16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth, and sent forth and slew all the children that were in Bethlehem, and all the coasts thereof, from two years old and under, [according to the time which he had diligently inquired of the wise men.]
[Paraphrase] 16. According to the time of Christ's birth, or according to the age which he had by conference with the Magi, calculated Christ to be of, viz. not two years old.
17. Then was fulfilled that which was spoken by Jeremy the prophet,] saying,
[Paraphrase] 17. Then had that prophecy of Jeremy, c. 31. 15. (which was delivered first to express the captivity of Babylon and slaughter of Jerusalem) another more eminent completion.
18. In Ramah was there a voice heard, lamentation and weeping, and great mourning, [note k] Rachel weeping for her children, and would not be comforted, because they are not.
19. But when Herod was dead, behold an angel of the Lord appeareth in a dream to Joseph in Egypt,
20. Saying, Arise and take the young child, and his mother, and go into the land of Israel, for they are dead which sought the young child's life.
21. And he arose and took the young child, and his mother, and came into the land of Israel.
22. But when he heard that Archelaus did reign in Judah, in the room of his father Herod, he was afraid to go thither, notwithstanding being warned of God in a dream, he [turned aside into the parts of Galilee:]
[Paraphrase] 22. Went into Galilee, where another of Herod's sons Herodes Antipas that contended with Archelaus for the whole kingdom had seated himself, having gotten that from him. He probably would not be inquisitive or jealous against any, that should be likely to dethrone Archelaus, and so there was not from him any apprehension of danger. Besides he was not such a tyrant as Archelaus had discovered himself to be.
23. And he came and dwelt in a city called Nazareth, [that it might be fulfilled which was spoken by the prophets, He shall be called a [note l] Nazarene:]
[Paraphrase] 23. And so by residing and dwelling in Nazareth, he was made capable of that title which is used of the Messias in the prophets, that he should be Natser, the branch of the rxoot of Jesse, (or, as the word may bear, a Savior) so often promised to that people.
Annotation on St. MATTHEW Chap. II.
[ a] V. 1. Wise men ] The Greek 〈 in non-Latin alphabet 〉 signifies not only those which in our ordinary dialect we call Magicians, i. e. Sorcerers, but also 〈 in non-Latin alphabet 〉 , in Hesychius, generally learned men, Students, & Professors of liberal sciences, especially of Astronomy, without any ill character upon them. These were then famous among the Persians, and were both their Kings and their Priests, and so among other nations also, but especially the Eastern, and were at that time honored and known for the study of good learning, and so the [ 〈 in non-Latin alphabet 〉 , of, or from the east ] is perhaps to be joined with 〈 in non-Latin alphabet 〉 the wise, or learned men of, or from the East ] (as 〈 in non-Latin alphabet 〉 the Jews of, or from Thessalonica, Act. 17. 13.) not to the word [ came ] as if they came from the East of Jerusalem thither. These are by an Antient Commentator on Plato mentioned under the name of Chaldeans, those so much famed for skill in Astronomy. Now the Time of their coming to Bethlehem when it was, is not distinctly known, but may be concluded not to be the twelfth day from his birth, not only by the distance of Bethlehem from their homes, but especially by one circumstance which is recorded. 'It is here said that immediately after these wise men's departure, the Angel appeared to Joseph, v. 13. and dispatched them into Egypt, which could not be before the time of Mary's purification, for then saith S. Luke, they went up to Jerusalem, Luk. 2. 22. which cannot be supposed to be after their going into Egypt, nor betwixt the departure of the Magi, and their going thither, for that had been to throw themselves into Herod's hands at Jerusalem, which they were commanded to avoid, by going into Egypt. From Jerusalem it seems they returned to Bethlehem, and there dwelt in an hired house, till after the coming and departing of the Magi, and therefore the tradition which makes the Epiphany, the twelf day from the day of the Nativity, may mean it of that time twelve-month (according to which it is, that upon exact enquiring the time of the stars appearing, Herod v. 16. appoints the killing of all children from two years old and under, which probably he would not have done, if they had told him that the star appeared but few days since.) Or else secondly, the word 〈 in non-Latin alphabet 〉 signifying appearance, may denote the time of the first appearing of the star to them in their countries, v. 2. differing from that other appearance, v. 9. and that might well come to be exactly known by the Church, from the intelligence that was given by the Magi, v. 7. and that might be the very twelfe day after Christ's nativity. But then thirdly, the Greek 〈 in non-Latin alphabet 〉 is the word to signify Christ's appearance in the world, the Nativity, which is mong the Ancients commonly so styled; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the appearing simply, or the appearing of God; and the feast of the Nativity being celebrated twelve days, of which the first and the last, according to the custom of the Jews in their feasts were high, or chief days of solemnity, each of these might fitly be called 〈 in non-Latin alphabet 〉 , Epiphany, in that sense, and not only referring to the star, though not excluding but containing it also, as a special circumstance belonging to the nativity.
[ b] V. 2. King of the Jews ] Whether the Angel of God had appeared to those