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 ...

CHAP. IV.

Verse 1. WAS led by the Spirit] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agebatur,* 1.1 which word is used of a peculiar in∣ward force and impulse of the Spirit. Rom. 8.14. Gal. 5.18.

Vers. 2. Being forty daies tempted of the devill] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 1.2 suffering temp∣tation from the devill, from whence some collect, that Christ suffered many other temptations from Satan in these forty daies, besides the three temptations mentioned by the Evangelists; See 13. ver. Yet Luke (saith a Lapide) seemes especially in this word

to have respect to those three famous temptations of Christ, which he after rehearseth.

* 1.3Uers. 3. If thou be the Son of God, command this stone that it be made bread] Satan first propounded to Christ that He would either turne all or many stones of that place into bread. And presently according to the description of Luke, he may be understood to have added, Or if this be too much, say to this one stone let it be bread.

He might hold one stone in his hand, and shew the other stone lying upon the ground. Brugensis.

The opinion of many Divines is probable (saith à Lapide) that the Devils sin at first was this, when God revealed to him that the Son of God should assume humane na∣ture, and commanded him to submit himselfe to the man Christ, he envied Christ that he being a man should be preferred before him a most glorious Angell; and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity, therefore he rebelled against God and Christ; wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist, he would try whether He was the true Son of God;* 1.4 that he might powre out upon him his an∣cient envy, anger, and indignation. Therefore it is probable (saith à Lapide) that the De∣vill did not at first abruptly say to him, If thou beest the Son of God, command these stones to be made bread, but that he first courteously saluted him, and by faire speeches insinuated himselfe into him, saying, what my Lord dost thou here alone, what dost thou muse on? I saw thee baptised in Jordane, and heard a voyce from heaven saying, this is my Son, I desire to know whether thou beest truely the Son of God by nature, or onely his adopted Son by grace? I see also that by fasting forty dayes thou art very hungry, therefore if thou beest the Son of God satisfie thy hunger, and turne those stones to bread; for it will be very easie for thee to do it.

* 1.5Vers. 5. In a moment of time] So the vulgar interprets it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in puncto tem∣poris. Beza. Erasmus thinkes the metaphore is taken from a mathematicall point. Some thinke it is a metaphore taken from the points of Scribes.

Vers. 6. And the Devill said unto him, all this power will I give thee and the glory of them] Lucas Brugensis, on Matth 4.8. Thinkes the Devill by the art of the optickes, (in which he is most skilfull) did expose to Christs view all the kingdomes of the world.

Vers. 12. For it is delivered unto mee, and to whomsoever I will, I give it] Whence it is manifest (saith à Lapide) that he feigned himselfe to be the Son of God, God, saith Hilary, and consequently to be adored.

Delivered to mee] By God, he conceales the name of God both because he hated him, and because he would be esteemed and worshipped as God.

Vers. 13. And when the Devill had ended all the temptation, he departed from him for a season] As if he should say,* 1.6 that rest or truce was not given to Christ untill he was ex∣actly tried with all kinds of temptations.

* 1.7Vers. 15. Being glorified of all] That is, the Galileans and others, for his doctrine and miracles, began excellently, honourably, or gloriously to thinke and speake of him, to give great authority to him, and to have him in singular honour.

Vers. 16. He went into the Synagogue on the sabbath day] In the time of his ministry he observed this custome, that in the dayes of the Sabbath for the most part he entred into Synagogues to teach.* 1.8 Iohn 18.20.

And stood up for to read] Our Lord stands up to read the Law, but v. 20. sits downe to preach,* 1.9 the one, to shew reverence to the giver of the Law, the other, authority o∣ver the congregation, which he taught as a Prophet.

Vers. 17. And there was delivered unto him the booke of the Prophet Esaias] Seing secti∣ons out of the Law and Prophets were read every Sabbath, there was given him a book which was more difficult to expound; and that book most cleerely prophesies of Christ.

When hee had opened the booke] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unfolding or opening. Their Bookes were not written as ours are in severall leaves; but according to the custome of those times,* 1.10 in one large scrowle of parchment, or other matter, which was rolled together like the web upon the pin. Psal. 40.7.

Vers. 18. He hath annointed me to preach the Gospell] Enduing with grace is called an∣nointing for the resemblance it hath with an ointment. An ointment is a composition,* 1.11 and hath these ingredients, oyle and sweet odours, by vertue of oyle it soakes into the bones, Psal. 109.18. By vertue of the sweet odours mixt with it, it workes upon spi∣rits and senses; oyle represents the vertue of the power of the Spirit, and odours the comfort of grace.

Vers. 20. And he closed the booke] The word is complicans, folding, roling it up, and v. 17. explicans, unfolding or opening it. See Beza on that verse. And sat down] Chal∣lenging to himself by his own right the office of a Teacher, others of the common peo∣ple did stand when they interpreted, Act. 13.16.

Were fastened on him] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth when with fixed eyes we do attentively, and as it were immoveably stick in the beholding of any thing.* 1.12

Vers. 22. And all bare him witnesse] That is, their mind was so convinced with those things which were spoken by Christ,* 1.13 that they could not doubt nor contradict the Prophecies agreeing to him.

Gracious words] An Hebrew phrase, in which the force and grace of the Holy Ghost was conspicuous.* 1.14

Vers. 30. But he passing through the midst of them] That is, with much confidence, safety and assurance, he withdrew himselfe. The same kind of speech is repeated Iohn 8.59. Where it is plainely intimated that Christ by his divine power was made invisible to his enemies, wherefore it is credible that he escaped here after the same manner.

Vers. 36. With authority and power] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, potestas, authority, is a right or morall fa∣culty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, potentia, power, is an active force or naturall faculty.

Vers. 38. Simons wives mother was taken with a great fever] Peters Mother in law, (for that he had a wife is manifestly collected from this history) was ill of a fever, not a light or remisse one, but so vehement that she lay down with it. Luke cals it a great fever, for she was old being the Mother of Peters wife, and in old people such fevers are dangerous and deadly, which can hardly be cured by nature whose forces are weake. Christ did not onely heale her by his word,* 1.15 as he did the noble mans son that was sick of a fever; Iohn 4.50. But he used peculiar gestures. He came to her where she lay down, saith Marke. 2. Laying hold on her hand, he lifted her up. 3. He stood above her, not as if he stood upon her as it were kicking her with his feet, but that he stood so neare her, that bowing his body hee did as it were lye upon her,* 1.16 that is the mean∣ing of the Greeke words. 4. He reproved the fever, this declares the power of Christ, that he so healed this woman that had long conflicted with a fever, and was so worne with it, that she kept her bed, that without the relickes of weaknesse she presently re∣covered both her strength and health.

Notes

• * 1.1

  Chemnit▪
• * 1.2

  Multis modis quorum praeci∣pui hic referun∣tur. Grotius.
• * 1.3

  See Matth. 4.3. Chemnit. Cuivis horum lapidum: quod pluraliter ex∣primit Mat∣thaeus, ut alibi s••pe. Grotius.
• * 1.4

  Cornel à Lap. in 4. Mat. 3.
• * 1.5

  Qua Graeci proverbiali fi∣gura brevissi∣mum tempus indicant. Bene autem versum in puncto temporis, quomodo loquuntur Cicero & Caesar. Nam momenti significatio longius portigitur. Grotius.
• * 1.6

  Calvin.
• * 1.7

  Chemnit. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comprehends all these.
• * 1.8

  Chemnit.
• * 1.9

  Mr. Thorndikes Discourse of the Right of the Church in a christian State. ch. 4.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est evolvere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣volvere. Nam Hebraeorum, ut & Latinorum, libri erant volumina, hinc evolvere librum apud Ciceronem atque alios. Idem est revolvere Livio & Martiali, qua voce & hic usus est rectè Latinus interpres. Ejusmodi libros etiam nunc in Synagogis videre est. Grotius.

  Olim libri non ligabantur sed involvebantur, sicut adhuc hodie liber▪ Legis (quem Iudaei Sepher Torah appellant) Jnde & liber Esther à velvendo megillah vocatur. Elias Thisbites. Eadem de causa librum volumen Latini à volvendo nuncupant.

  Olim libri ex futilibus foliis non constabant, ut hodie constant: sed una erat continua & perpetua pagina quam circa vir∣gam oblongam (ut bodie solemus tabulas Geographicas) quasi circa transjectum axem volvebant, ne à pulvere aut aliunde noceretur, inde libri ab Hebraeis megilloth, à Latinis volumina dicti sunt. Hinc sumpta metaphora, dicitur, Esai 34.4. Et coeli volventur ut liber, & Apocalyp. 6.14. Et coelum recessit sicut liber convolurus. Ioma seu Codex Talmudicus à Roberto Sheringhamio Cantabrigiensi editus.
• * 1.11

  Vnxit me] Vt Prophetam infra. 7.46. & 12.3. Cur unxit an testandae re∣verentiae? aut unxit ad fune∣rationem, Marc. 14.8. aut unxit ex consuetudine illius aevi, nam vnctio post lotionem facit ad obstruenda corporis spiramenta Drusius.
• * 1.12

  Chemnit.
• * 1.13

  Vide Bezam. Chemnit.
• * 1.14

  Verba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt gra∣tiosa vel gratia plena, vel acceptabilia verba, afficientia cor. Chemnit.
• * 1.15

  Chemnit.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.