Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

The Gospel according to S^t MATTHEW. CHAP. I.

THE word Translated Gospel in Classicall Authors signifies, first, Glad Tidings, or tydings of some good. 1 Sam. 4.10. and 18.24, 26, 27. Secondly, a reward given to him which brings glad∣some newes. Thirdly, Sacrifice or thankes offered to God for some acceptable thing. In the Scriptures of the New Teastament it signifies, First, the history of those things which Jesus both did and taught, Mar. 1.1. Mat. 26.3. Secondly, Preaching or publishing of the doctrine of Salvation. 1 Cor. 9.14. 2 Cor. 8.18. Rom. 2.16. Thirdly, The glad tydings of Salvation in and through Jesus Christ, Isa. 40.9. and 52.7. and 61.1. Rom. 10.15.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a gift or tribute due for good tydings, whether as an offering to the Gods, the Authours, or as a reward to men, the messengers and bringers. M. Mede. See more there. 1 Cor. 9.14.

Matthew is the first of the Evangelists, because he wrote first, the others Marke, Luke,* 1.1 and John follow likewise according to the order of time in which they wrote.

Matthew proceedes in this manner: First, he describes the Nativity of Christ. Second∣ly, his Baptisme. Thirdly, his Temptation. Fourthly, his Doctrine. Fiftly, his Mi∣racles. Sixtly, his Passion. Seventhly, his Resurrection and Ascension.

Matthew and Luke agree; First, In their generall scope, which is to shew that Christ is the true Messias comming from Abraham and David. Secondly, In the subject matter or argument, which is to draw Christs Genealogie. Thirdly, In the persons of the first fourteen generations from Abraham to David, for the same persons altogether are re∣hearsed by both the Evangelists.

They differ; First, In the forme of the series, Matthew proceedes by descending, Luke by ascending; Matthew includes their generations in certaine classes and genera∣tions, but not Luke. Secondly,* 1.2 In the Head or originall which Matthew makes in Abraham, Luke in Adam or God. Thirdly, in the Order of the description, Matthew praeposeth the genealogie to the conception and birth of Christ, Luke postposeth it.

VERSE I.

THe a 1.3 Booke] This first word of the first Evangelist, is a Greeke word, but in signi∣fication Hebrew. It is taken after the manner of the Hebrewes, who Gen. 5.1. have Sepher tholedoth, the booke of the generation, that is, a catalogue or reckoning up, but Moses speakes of the catalogue of the generation of Adam, Matthew of the booke of the generation of Jesus: so that generation is taken there actively, for them which Adam begot, that is, his posteritie; here passively, for those of which Christ is begotten, that is, for the Ancestors of Christ.

Jesus] The name in Greeke and Latine, imitateth the Syriac Ieshuang, it signifi∣eth a Saviour, as the Angel explains it. v. 21. To save sinners was the maine designe of Christs comming into the world. He is first the alone Saviour, Acts 4.12. there is an utter inability in any other to save. Secondly, the Almighty Saviour, able to save. Isay 63. Heb. 7.25. Thirdly, it is his peculiar office to save those which were appointed him of his Father. Fourthly, it is for his glory that the Father hath made him a Saviour, John 5.22.24.

Christ] It is a greeke word, and signifieth annointed, and comprehends in it all his Offices of Prophet, Priest, and King, they beeing all annointed: He is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the annointed, by an excellencie, 1 John 41. and 4.42.

Who is the sonne of David, the sonne of Abraham] These words may be taken two waies; first, this may be the sense, the sonne of David, which was the sonne of Abra∣ham: Or thus, the sonne of David and Abraham, the conjunction and beeing understood, and the sense then is, that Christ was the sonne of both. Jansenius likes the former better.

b 1.4 Matthew calles Christ the sonne of David and Abraham. 1 Because the most speciall and frequent promises concerning the Messiah were made to Abraham and David, be∣gun to Abraham, Gen. 12.2, 3. repeated and confirmed to David. Psal. 89.29. 2 Because these two were most in the esteeme and speech of the Jew••s, as men excel∣ling among the rest, one among the Patriarkes, the other among the Kings. 3 Because the Messias among the Jewes was thought to bee the seede of Abraham and the sonne of David according to the promises.

He premiseth David before Abraham, First because it is solemne in the contexture of genealogies to ascend from the neerer to the more remote, as Luke doth c. 3. Secondly, for the better coherence of this verse with the other following, & Maldonate observeth that it is usuall with the Hebrewes to postpose that from which they will beginne what followes, as in 1 Gen. 1. Thirdly, because indeed Christ was not the sonne of Abraham but by David, and of him first and neerer than the other.

Vers. 5. All the women in Christs Genealogie except his most holy Mother, have a marke of infamie upon them, c 1.5 Thamar, vers. 3. with whom Judas her Father in law had committed incest, Gen. 38.18. Secondly, Rachab, vers. 5. who was a common strumpet, Heb. 11.31. Thirdly, Ruth, verse 5. she came of Moab, whom Lot begat of his owne daughter, Gen. 19.37. Fourthly, Vriahs wife, verse 6. with whom David committed adultery, and for whom he was so plagued of God, 1 Sam. 12.9, 10.

Vers. 6. David the King] Onely David is adorned with this Elogie, because in his person God propounded a type of the Messiah to come. Calvin. Because a promise of a perpetuall kingdome was made to him, 2 King. 7.12. Maldonate.

David is here called the King, because he was the first King in the genealogie of Christ, and because he was the first King among the people of Israel, in whose seede the King∣dome long continued. Jan sen. comment. in concord Evang.

Vers. 8. Joram begat Ozias] It is manifest from 2 King. 8.24. and 11.2. 1 Chron. 3.11, 12. that Ioram begat Ahaziah, Ahaziah Ioaz, Ioaz Amazia, and lastly Amaziah Vz∣ziah, 2 Chron. 26.1. who also is called Azariah. Here three Kings, Ahaziah, Ioaz, and Amaziah are premised in this Genealogicall series; as Grand-children are called sonnes amongst the Hebrewes, so grandfathers and great-grandfathers, fathers, who may bee thought to have begotten their grand-children and great grand-children, viz. in a me∣diate

generation. So Christ v. 1. is called the sonne of David & Abraham,* 1.6 so we are all cal∣led the sonnes of Adam, Iohn 8.33.39. And those three are pretermitted for the peculiar curse which God twice threatneth to powre on the house of Ahab, 1 King. 21.21. and 2 Kings 9.8. which curse the Lord would ratifie here, by altogether rasing out these three Kings which were of the posteritie of Ahab, (for Ahaziah was begot by Ioram of Athaliah the daughter of Ahab) out of the catalogue of Christs progenitors. Or these three Kings may be omitted,* 1.7 because Matthew intended to keepe within the compasse of fourteene generations here as well as afterwards.

Vers. 11. By the first Iechonias in the 11 vers. is understood Iehoiachim the sonne of Io∣siah, who also is called Eliakim, and he was either of two names and called also Iecho∣nias which is not unusuall in the holy storie, or it may be sayd the name Iehoiakim is rendred of Matthew per euphoniam, * 1.8 Iechonias. There seeme to be but 13. in the last ge∣neration, unlesse he that was last named in the second be againe to be rehearsed the first in that last, as some reverend Divines thinke, viz. Iechonias the father, and also the sonne, which both are to bee reckoned in the genealogie, and are called Iehoiachim and Ie∣hoiachin, 2 Chron: 36.8, 9.

Vers. 16. Quest. Why is the genealogie of Christ drawne from Matthew here, vers. 16. to Ioseph, and not rather to Mary,* 1.9 when yet Christ neither was the sonne of Ioseph nor descended from him. The common answer both of the ancient and moderne in∣terpreters (which Augustine propounds and defends, Lib. 2. Cons. Evang.) is this, that it was not the custome of the Iewes to rehearse a catalogue of generations by women, Num. 1.26. Hence it is an ancient maxime among them, familia matris non familia.

Vers. 17. From David untill the carrying away into Babylon are fourteene generations.] a 1.10 There were indeed 17. generations from David to the Captivity, but for memories sake three are omitted, that the same even number might be kept in all.

Vers. 18. b 1.11 Espoused] Contracting is an ancient and commendable custome, see Gen. 19.8.14. Deut. 22.22. the very Heathens had their espousalls, Iudg. 4.1. Placuit des∣pondi, nuptiis hic dictus est dies, sayes he in Terence. Came together] The word which the Evangelist useth, either modestly signifieth a c 1.12 lying together, or is simply taken for to dwell together, that the husband and wife make a house and family, so the sence shall be that the Virgin was not yet delivered from her parents into the hand of her hus∣band, but lived under their custody. Calvin.

V. 18. With Child] Word for word, d 1.13 having in her ^e bellie, as ver. 23. of the Holy Ghost.] Christ was not begotten spermaticè, not of the substance, but of the power of the Holy Ghost. He had his principium formale from him, and passivum from the Virgin Mary.

Vers. 19. He was a just man, and therefore not willing to accompanie with a defiled woman as he might suppose, but gentle also,* 1.14 and so chose rather to put her away pri∣vily, than to cause her to be stoned as the Law was, Deut. 22.21. After marriage he could not have done this, but must have given her a bill. He would put her away because hee was just; and privily because he would not traduce her; He would put her away, that hee might satisfie his own conscience; and privily, that he might consult for his wives credit. Lucas Brugensis comment. in 4. Evangelia.

Vers. 20. But while he thought on these things] In the Greeke, and as hee had these things in his minde. For that which is conceived in her is of the Holy Ghost] Angelus docebat Iosephum numinis esse quod ille putaverat criminis. August. Epist.

Vers. 21. Thou shalt call his name Iesus, for he shall save his people from their sinnes] To save from their sinnes is to deliver a sinner from all that hurt and mischiefe which sinne would bring, viz. 1 from the guilt of it, by which it defiles the conscience,* 1.15 and maketh

it to accuse, condemne and terrifie, and causeth it contrarily to acquit and comfort. 2 From the punishments of sinne, that is, from all evills in this life so farre as they bee punishments, that is, testimonies of Gods hatred against the sinner, and from the eter∣nall miserie of Hell and the losse of heaven, making a man againe an heire of the kingdome of heaven. 3 From the dominion and tyrannie of sinne upon the will, by which one is a slave to it. 4 From the staine and filth of sinne, and makes the soule cleane and amiable in the sight of God, the filthinesse of sinne beeing taken away.

Vers. 22. Of all the writers of the Old Testament the Prophet Esay hath the honour to be the first that is vouched in the New, and of all places this hath the honour to be the first of all in the first Evangelist and in his first chapter.

* 1.16Vers. 23. A Virgin] That virgin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that famous Virgin foretold, Isay 7.14. and selected from eternity, whose seede was to breake the Serpents head.

They shall call] So the Vulgar, Syriac, and Ethiopic reade it, the Arabic in the same sense passively, He shall be called, Beza. Vocabis, Thou shalt call, a 1.17 The right of giving the name, (which rather agreed to the Father, and not to the mother, but by his b 1.18 consent) is here given to the mother, by which it is signified that this sonne as he was man was without Father. But in the 21. v. (as de Dieu. notes) the giving the name seemes to be as∣cribed to Ioseph.

d 1.19Emanuel] Which being interpreted, is God with us, that is, in our nature, as Cartw. or graciously present with us, as Calvin. Chemnit.

Vers. 25. Helvidius would gather from these two words untill, and first borne, that Mary after had children by her husband. The word untill in Scripture is taken for ne∣ver. Gen. 28.15. e 1.20 He is called the first borne in Scripture, which first opens the wombe, whether others follow or no. Yet it is the ancient and common opinion of the Church (saith Pareus) that Mary alwaies remained a virgin, which we willingly follow.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Illum promogenitum, that first borne, to shew that Christ is not called the first borne of Mary, but absolutely the first borne, because he is that famous first borne, viz. the first begotten of all creatures as Paul hath it, that is, begotten before the Creation of all things. Iansen. comment. in concord. Evang.

Notes

• * 1.1

  Lucas Brugen∣sis.
• * 1.2

  Spanhem. Dub. Evangel. parte 1. Dub. 19.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Syrus para∣phrastes sim∣pliciter dicit, descriptio ge∣nerationis.

  Parum ac∣commodate Munsterus ver∣tit liber gene∣rationum. In tali enim con∣structione Se∣pher non signi∣ficat librum, sed catalogum, seriem, recensi∣onem, ut ex Gen. 5.1. pa∣tescit; nec li∣bri totius ar∣gumentum Christi genea∣logia, sed ex∣iguae tantum∣modo eius par∣ticulae. In eo∣dem significatu voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 utuntur hic Hellenistae Dilher elect. l. 1. c. 9. Generationis id est majorum ex quibus or∣tus est Chri∣stus, ut Ter∣tul. vertit. Bez. vide Pis. in loc.
• b 1.4

  Spanhem. Dub. Evangel. Facit autem Matthaeus A∣brahami & Davidis speci∣aliter mentio∣nem ob promis∣sa illis facta; Abrahamo de populosa pro∣genie, Davidi autem de regni stabilitate, quo∣rum utrumque in Christo emi∣nenter imple∣tum est. Grotius in loc.
• c 1.5

  Notandum in genealogia Sal∣vatoris nullam sanctarum as∣sumi mulierum sed eas quas scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus nascens omnium peccata deleret. Hieron. in loc.
• * 1.6

  Spanhem dub. Evang.
• * 1.7

  Annotations in folio.
• * 1.8

  Spanhemitis. Gomarus. vide de Dieu. et Pisc. in loc. Josias tanquam avus nepotem mediante pa∣tre Iechoniam gignere dicitur, genuit enim Iosias Ioiachimum, Ioiachim vero Iechoniam, cujus fratres non leguntur quidem germani extitisse, sed intelliguntur patrui atque agnati ex Iosia rege descendentes. Iun. in Paralel.
• * 1.9

  Spanhemius.
• a 1.10

  Iun. in paral. Rainold. de lib. Apoc. praelect. 8. er alij.
• b 1.11

  She that is be∣trothed is coun∣ted for a wife. Deut. 22.24.
• c 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de mutuo conjugij usu honeste dicitur ut 1 Cor. 7.8. Cui respondet Latina vox, co∣ire sed minus verecunda.
• d 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut Iud. 13.5.

  Pro eo quod Evangelista Matthaeus dicit, inutero habebit, in Propheta Isa. 7. scriptum est in utero accipiet: sed propheta quia futura praedicit, significat quid futurum sit, & scribit, accipiet: Evangelista quiae non de futuro, sed de praeterito narret historiam, mutavit accipiet, & posuit, habebit, Qui enim habet, nequaquam accepturus est. Hieron. in loc. See Luk. 1.35
• * 1.14

  See in Beza the difference be∣tweene divor∣tium and re∣pudium.
• * 1.15

  Certum est il∣ludnomen Inaūs Iesus, à Grae∣cis Latinos, ab Hebraeis Graecos accepisse. Maldonatus in loc. See 2 Sam. 3.18.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Virgo illa. Gen. 3.15.
• a 1.17

  Vide miscell Drusij cent. 1. c. 72.
• b 1.18

  Gen. 35.18. Luk. 1.60.62. Iun. Esa. 7.14. renders it, vocabis O virgo.
• d 1.19

  Nobiscum carnis similitu∣dine, nobiscum utilitate. Bern.
• e 1.20

  Primogenitus est non post quē alij, sed ante quem nullus alius genitus est. Pareus Chemnit.