The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

Harmony and Explanation.

PUblike Registers of the Tribe of Judah, and of the other Tribes that adhered to it, were reserved even in the Captivity and forward; as may be collected by the Books of Ezra and Nehemiah: And from Lukes telling that Anna was of the Tribe of Aser, and Pauls, that himself was of the Tribe of Benjamin.

From one of these doth Matthew fetch the latter end of his genealogy, and Luke from another the beginning of his, having then the civil records to avouch for them, if they should be questioned, which the Jews now wanting, do unjustly cavil.

[The Son of David, the Son of Abraham] Jesus Christ is to be applyed unto both, thus: Jesus Christ the Son of David, Jesus Christ the Son of Abraham: as see the like phrase, Gen. 36. 3. Aholibamah the Daughter of Anah, the Daughter of Zibeon: that is thus to be under∣stood, Aholibamah the Daughter of Anah, Aholibamah the Daughter of Zibeon: as that Chapter maketh it most clear. And there is the like, and far more largely, Luke 3. 32. &c.

Now Abraham and David are named, rather then any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdom, of which Nation and Kingdom, all Prophecies had told that Christ should come. Secondly, because the promise of Christ was made to these two in plainer termes, then to any other.

David is first named, first because the promise to him was fresher in memory, plainer, and more explicate: secondly, because the descent of the Messias from David, was the main

thing the Jews looked after in him: thirdly, the Holy Ghost doth hereby, as it were be∣forehand, answer the impious distinction, so frequent among the Rabbines, of Messias ben Joseph, and Messias ben David.

Ver. 2. [Judas and his brethren] His Brethren are added from Gen. 49. 8. to comfort the dispersed Tribes that were not yet returned out of Captivity as Judah was, in their equal interest in Christ as well as he, as Hos. 1. 11.

Ver. 3. [Phares and Zara] He nameth Zara, because he would bring in their Mother Tamar. Ismael and Esau, the one a brother to Isaac, the other a twin to Jacob, are not named, because they were both wicked, but the brethren of Juda, and the twin to Pha∣res are named, because they are both good. At the birth of Jacob and Esau it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twins, with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wanting, because Esau one of them was evill: But at the birth of Phares and Zara it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with that letter supplyed, because both of them were good, R. Sol. in Gen. 25. and 38.

[Of Thamar] Four women are named in this genealogy, women once of notorious in∣famy, Tamar incestuous, Rahab an harlot, Ruth an Heathen, and Bathsheba an Adulteress: To shew that Christ came to heal all sores, when he recured such sinners, and that he de∣spised not our shame, when he shamed not to descend of such Parents.

Ver. 5. [Rahab] It can little be doubted but that he meaneth her, mentioned Josh. 2. Now the Jews, [belike to deface the truth of Mathew, who from ancient Records, aver∣reth her for the wife of Salmon] have broached this tenet, that she was married unto Joshua, vid. Kimki in loc.

Ver. 8. [Joram begat Ozias.] Here * 1.1 three descents are omitted, namely, Ahaziah, Jo∣ash, and Amaziah] as compare 2 Chron. 3. 2 Kings 8. But it is most divinely done, from the threatning of the second Commandement, Thou shalt not commit Idolatry, for I visit the sins of the Fathers upon the children to the third and Fourth Generation. Joram committed Idolatry like the house of Ahab, for the daughter of Ahab was his wife, 2 King. 8. 18. Therefore it is just with God to visit that sin upon his children: in sign of which he blot∣teth them out of this line to the fourth generation: So is it the manner of Scripture, very often to leave out mens names out of certain stories and Records, to shew a distaste at some evil in them. So all Cains posterity is blotted out of the Book of the Chronicles, as it was out of the world by the Flood. So Simeon is omitted in Moses blessing, Deut. 33. for his cruelty at Shechem, and to Joseph. So Dan, at the sealing of the Lords people, Rev. 7. be∣cause of Idolatry begun in his Tribe, Judg. 18. and so Joab, from among Davids worthies, 2 Sam. 23. because of his bloodiness to Amasa and Abner. Such another close intimation of Gods displeasure at this wickedness of Joram; is to be seen, 2 Chron. 22. 1, 2. where the reign of his Son Ahaziah is not dated according to the custom and manner of the other Kings of Judah, but by the stile of the continuance of the house of Omri, into which Fa∣mily his Father had married, and was become so prophane as to worship their Idols. The Son of the two and forty years was Ahaziah when he began to reign. That is, of the last of the two and forty, of the house of Omri, in which it fell, and Ahaziah with it.

Ver. 11. [Josias begat Jechonias] So readeth the Syrian, Arabrick, and the most and best Greek Copies: And so the Evangelist himself requireth that it be read, to make four∣teen generations from David to the Captivity into Babel. And so readeth D. Kimchi, on 1 Chron. 3. 15. Josias indeed begat Joachim, and Joachim begat Jechonias, but he that was neither fit to be lamented, nor to be buried like one of the Kings of Judah, Jerem. 22. 18, 19. was much more unfit to come into the Line of the Kings of Judah, that lead∣eth to Christ.

Ver. 12. [Jechonias begat Salathiel.] Jechonias was Father to Salathiel, as Baasha was to Ahab, 1 King. 20. 34. not by generation, but by predecession. For Jechonias in very deed was childless, Jer. 22. 30. and the natural Father of Salathiel was Neri, Luke 3. 27. yet he is said to beget him, because he declared and owned him for his next heir and Successor; As God is said to beget Christ on the day of his Resurrection, Psal. 2. 7. Act. 13. 33. that is, declared him thereby to be his Son, Rom. 1. 4.

The Scripture affecteth to speak short in relating of Stories, that are well known before: as to spare more, you may find an example far harsher than this, in 1 Chron. 1. 36. where Timna the Concubine of Eliphaz is named as Eliphaz his Son.

And in 1 Chron. 3. 16. Zedechia the Uncle of Jechoniah is called his Son, because he succeeded him in the Roialty.

The Jews in their Talmud, give this rule for a fundamental point: That there is no King to be for Irael, but of the house of David, and of the seed of Solomon only: And he that separa∣teth against this Family, denyeth the Name of the blessed God, and the words of his Prophets that are spoken in truth. Sanhedr. Perek. 10. & R. Samuel in Ner. Mitsvah. fol. 153.

With which opinion, although Matthew seem to comply at the first appearance, in that he deriveth our Saviour from Solomon, because of the Hebrews for whom he wrote, which looked for him from thence, yet the carnal sense of it, which aimeth only at the earthly

Kingdom of the Messias, and at the exact descent from Solomon, he closely confuteth to the eyes of the intelligent Reader by these two things. First, in that he bringeth the Line along to Jechonias, in whom the seed of Solomon and the regal dignity also with it failed. Second∣ly, in that he deriveth the interest of Christ in that dignity, if it were any, only by Joseph, which according to the flesh, had no relation at all to him, save the marriage of his Mother.

The Jews to disgrace the Gospel of S. Luke, do hold that Jechonias was the natural Fa∣ther of Salathiel, and that upon his repentance in Babel God gave him Children, as Assir and Salathiel. D. Kimchi on 1 Chron. 3. But God had sworn, Jer. 22. 28. and he will not re∣pent, Psal. 110. 4. that he should die childless to the Throne and his repentance could no more repeal this Oath of God, then the prayer of Moses did the decree of his not entring into the Land.

[And Salathiel begat Zerobabel.] Salathiel begat Pedaiah, and Pedaiah begat Zorobabel, 1 Chron. 3. 18., 19. But because, when the masculine Line of Solomons house failed in Je∣chonias, the dignity turning over to the Line of Nathan, first setled upon Salathiel, but first shewed it self eminent in Zorobabel, therefore constantly, when mention is made of Zoro∣babel, he is not called the Son of Pedaiah a man of no action but obscure, but the Son of Salathiel, in whom the honour of that Family began. For Jechonias was a signet plucked off, Jer. 22. 24. and Zorobabel was set on again in his stead, Hag. 2. 23.

Ver. 13. [And Zorobabel begat Abiud] Among the children of Zorobabel mentioneth 1 Chron. 3. 19, 20. there is no memorial either of Abiud, his Son named here, or of Rhesa his Son named by St. Luke. But as in Scripture it is ordinary for one man to have several names, so is it to be understood of these. The eldest Son then of Zorobabel, to whom the honour lately faln upon that house was to descend, was called Mesullam. Either in me∣morial of Solomon, the glory of whose house was transferred to him [and so he also calleth a daughter of his Shelomith, the name by which the wife of Solomon is called, Cant. 6. 13. as being but the feminine of Shelomoh.] Or from the significancy of the word which im∣porteth requited. For whereas Jeconias was also called Shallum, that is, finished, because the race and line of Solomon did end in him, when a recompence of the failing of that, is made by the succession of Salathiel in its stead, well might Zorobabel, in whom it first shewed, call his Son Meshullam or requited. Or from their peaceable building and inha∣biting Jerusalem, after their return from Babel. The Son Meshullam was called also Abiud, in remembrance of his Fathers glory: And his second brother Hannaniah, was also called Rhesa, that is, The chief, or principal, because of Christs descending from him. These things we have now but by conjecture, but that we may take the bolder, because the Text in the place alledged in the Chronicles, hath set these two Sons of Zorobabel apart and di∣stinct from the rest of their brethren, as if for some special thing more remarkable then they. But there is no doubt but the Evangelists in naming them by these names, had war∣ranty from known and common Records to justifie them in it.

Ver. 17. [Fourteen generations] In every one of these several fourteens, they were un∣der a several and distinct manner of Government, and the end of each fourteen produced some alteration in their state. In the first, they were under Prophets: in the second un∣der Kings: and in the third, under Hasmonean Priests. The first fourteen brought their state to glory in the Kingdom of David: The second, to misery in the Captivity of Baby∣lon: and the third to glory again in the Kingdom of Christ.

The first begins with Abraham that recived the promise, and ends in David, that re∣ceived it again with greater clearness. The second begins with the building of the Tem∣ple, and ends in the destruction of it. The third begins with their peeping out of misery in Babel, and ends in the accomplished delivery by Christ.

The second that terminateth in the peoples captiving into Babel, fixeth not no Jehoia∣kim, in whom the captivity began; nor in Zedekiah, in whom it was consummate; but in Jechonias, who was in the middle space between. And from the same date doth Eze∣kiel count and reckon the captivity through all his book, as Chap. 8. 1. & 20. 1. & 26. 1. & 29. 1. & 31. 1. & 32. 1. & 40. 1.

The whole sum of the three fourteens, is the renowned number of two and forty: the number of the knops, and flowers, and branches of the Candlestick; of the journeys and stations of Israel betwixt Egypt and Canaan, Numb. 33. of the children of Bethel, 2 King. 2. 24. And see Rev. 11. 2. & 13. 5.

Vers. 18. [Before they came together, &c.] That is to dwell together in the same house. Nay, it is very probable, that as yet they dwelt not in the same Town, but Joseph in Capernaum, and Mary in Nazeret.

Vers. 19. [To make her a publick example] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A word used by the LXX, Numb. 25. 4. Ezek. 28. 17. &c. And by the New Testament, Heb. 6. 6. And ever, saith, Erasmus, in an evil sense. Brucioli hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papists have more strangely expounded it, as non volens traducere, not willing to take her to himself, or to his own house: and why? Because he

thought himself unworthy of her society: and because the brightness of her face was such, that he could not look upon it: And he thought it more possible for a woman to conceive without a man, then for Mary to sin.

And thus will they make Joseph to divorce his wife, or at least to use unkindly, for her too great excellencies.

* 1.2 [To put her away privily] The Law bound him not to bring her, either to shame by trial before the Priest, Numb. 6. or to punishment by the sentence of the Judges. The adulteress indeed was to be put to death, if she were accused, prosecuted, and convicted; but to accuse and prosecute her, the Law bound not, but upon deprehension in the very act, Joh. 8. 4. 5. Deut. 22. 22. Numb. 25. 8. If a man took a wife, and hated her, Deut. 22. 13. he might bring her to tryal, and upon conviction to punishment: but if he love her for all his suspicion, and will connive at her fault, and not seek her death, he is a li∣berty to connive and tolerated by the Law so to do, and blameless if he did it, as Judg. 19. 2, 3. But if a couple were deprehended in the act of Adultery, then must there be no connivence, Deut. 22. 22. explaining, Levit. 20. 10. And the case of the unbetrothed Damosel, Deut. 22. 28. explaining the case of the betrothed.

And thus is the question easily answered, which hath so toiled many expositors: How Joseph can be said to be just when in this very matter that is now in hand he violateth: It is answered by denying that he violated the Law: For that tolerated him thus to do.

Vers. 21. [Jesus, for he shall save] Rabenn haccadosh saith, Because Messias shall save men, he shall be called Joshua. But the Heathen of another Nation, which shall imbrace the belief of him, shall call his name Jesus: And this is intimated, in Gen. 49. Chi jabbo shiloh: until Shiloh come. Vid. Galatin. lib. 3. cap. 20.

Vers. 23. [Behold a Virgin] The Jews seek to elude this Prophecy of Isaiah by expoun∣ding it, either of the Prophets wife, as Isa. 8. 3. or of the Kings wife; and from Prov. 30. 19. they plead that Almah doth not strictly signifie a virgin, but a woman that hath known a man.

Answ. 1. There are three words in the Hebrew, that signifie and betoken Virginity, but, this most properly: First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a Virgin, but not always: for it proper∣ly denoteth a young woman; yea, though she be not a virgin, but hath been touched. Secondly, Bethulah is the common word used to denote Virginity; yet as Galatine obser∣veth out of Prov. 30. it seemeth sometime to be taken otherwise. But thirdly, Almah properly importeth a young Virgin, and not at all one touched: So that Naarah signifieth any young Woman, though she be not a Virgin: Bethulah, a Virgin though she be not young; but Almah importeth youth and virginity both.

Secondly, the LXX in the place of Isaiah cited, translate the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which denoteth no otherwise then a Virgin.

Thirdly, it is given for a sign to Ahaz, that Almah should bear a Son: now for one that had known a man to do so, were no sign at all. See Galatine lib. 7. cap. 15.

[They shall call his name Emmanuel] Nomen naturae, not impositionis, they shall own him for God in our nature, and not denominate him Emmanuel for his imposed name: See the like Phrase, Esa. 60. 18. Ezek. 48. 35.

[Which is being interpreted] First, this, and other passages of the same nature in this Evangelist, argue strongly, that Matthew wrote not his Gospel in the Hebrew tongue, as is very commonly held: For, first, then had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word again. Secondly, the Jews in those times that Matthew wrote, understood not the Hebrew tongue in its purity, but had degenerated into the use and speech of the Syrian. Thirdly, Jonathan Ben Uzziel translated the Prophets out of Hebrew into Chaldee, a little before the coming of Christ; and Onkelos did as much by the Law a little after, and both did so, because the Jews could not at that time understand or read the Bible in its own Hebrew tongue: and how impro∣per then was it for Matthew to write his Gospel in that language. Fourthly, all the world that used the Old Testament at those times, unless it were such as had gained the Hebrew tongue by study, used it in the translation of the LXX, or the Greek, and it was requisite that the Pen-men of the New Testament should write in that language, and according to their stile [as Paul writing for, and to Romans, and Matthew and he to Hebrews] that their quotations out of the Old Testament might be examined by the Greek Bible. Fifthly, let those that hold the opinion we are confuting, but seriously consider that Christ calleth himself by the name of two Greek letters, and why; Rev. 1. 8.

Vers. 25. [He knew her not till she had brought forth] This properly falleth in order at Luke 2. 7. and there shall it be taken up again.

Notes

• * 1.1

  The seed of the wicked shall be cut off, Psal. 37. 28. See the let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the last letter of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seed and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked, cut out of that A∣crostical, and Alphabetical Psalm at that very place.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to divorce her, as Mat. 5. 31. & 19. 7. Mark 10. 4. Luk. 16. 18. Erasm. Voluit clancu∣lum ab ea di∣vertere; And so Brucioli, La volse o••culta∣mente ••asciare: making Joseph a patient in the divorce, rather then an agent, or ra∣ther divorcing himself, then her.