The genealogy]

THE

CHAP. I. HE book of the generation of Jesus Christ, the Son of David, the son of Abraham.

[Omit, and pass to Ver. 18.]

2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of 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; 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; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;

11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud ; and Abiud begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc;

[of Jesus Christ.

and Sadoc begat Achim; and Achim begat Eliud; and Eleazar begat Matthan; and Matthan 15 And Eliud begat Eleazar; 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 away into Babylon unto Christ are fourteen generations.

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19 Then Joseph her husband, being her a publick example, was minded to a just man, and not willing to make put her away privily.

things, behold, the angel of the LORD 20 But while he thought on these appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost.

21 And she shall bring forth a son, and thou shalt call his name JESUS:

CHAP. I. Ver. 1. The book of the generation.This term is here generally understood in the sense of genealogy, and so applied to the verses following; but it is equally applicable to the whole book in the sense of history. So it is used, Gen. xxxvii. 2. And in the Jewish book, called Toldoth Jeshu, it is evidently to be so taken. See above.

Ibid. The son of David, the son of Abraham.The Arabs, it seems, generally derive their descent from some few well-known illustrious persons. See Orient. Lit. No. 1139.

Ver. 2. Abraham, &c.-The genealogy which here follows, appears to be that of Joseph, the reputed father of Jesus, and that in Luke chap. iii. the genealogy of Mary, his real mother. We shall more particularly compare them when we come to that evangelist at present, we shall only remark, that as both Joseph and Mary were required to repair to Bethlehem, it is probable that each was required to produce a family genealogy, and these were possibly the genealogies they produced.

Ver. 7. Solomon begat Roboam, &c.-Some of the names here given are so differently spelt from the Hebrew of the Old Testament, as to require to be identified. In this verse Roboam is the same as Rehoboam, and Abia, as Abijah.

Ver. 8. Josaphat is Jehoshaphat; Ozias, Uzziah. Ver. 9. Joutham is Jotham; Achaz, Ahaz; and Ezekias, Hezekiah.

Ver. 11. Josias begat Jechonias-Marg. "Some MSS. read," Josias begat Jakim (or Jehoiakim), and Jehoiakim," &c. So the Bodleian. See Note on Jer. xxii. 30.

Ver. 12. Jechonias beyat Salathiel.-Mr. Wintle is of opinion that there were two persons of the name of Jechonias, or Jehoiakim; one before, and the other

His miraculous]

[conception.

sins.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel,

CHAP. I.

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 firstborn son: and he called his name JESUS. (A)

(A) The genealogy of Christ; his miraculous conception, and birth.—The first verse of this chapter is generally considered as the title only of the subsequent genealogy; but, from a circumstance before alluded to (Isa. liii. 8), it appears that the term generation is sometimes used in the larger sense of history. When the Rajah of Tanjore spake to the late Bp. Middleton of the History of England, he called it "the book of the genera tions of the kings of England.” (Dr. Bonny's Life of Bp. Middleton.) So that this verse may be considered as the title of the whole gospel, as it is by Hammond, Vitringa, and other learned men. It is, however, used in a more contracted sense in ver. 17, and elsewhere.

When we come to the Gospel of Luke, it may be proper to compare this genealogy with his; in the mean time, it is clear (from ver. 16.) that this was not the genealogy of Mary, but of Joseph, her husband, and therefore describes rather the legal than the natural descent of Jesus.

What is said of the miraculous conception of our Lord, must be taken on the authority of the inspired writers; as must, in fact, every thing relative to divine mysteries; and if we cannot believe mysteries, We may as well close the New Testament at once, for it is full of them. But this is not a mystery of the New Testament only; it was predicted by Isaiah; and the event

was ordered by Providence, to correspond with that prediction. It has been objected, that they do not agree; it was predicted that his name should be Emmanuel, and it was called JESUS. Emmanuel means "God with us," or, God incarnate for our salvation; JESUS, is "JAH the Saviour," implying his intimate relation to Jehovah. (See Note on ver. 21.)

If it be asked, Whence the necessity of his miraculous conception? we reply, to avoid the taint of original sin in all Adam's natural descendants; for how should Christ save us, if he were himself a sinner? (See Heb. ix. 26-28.)

The miraculous conception of Jesus was not only predicted by Isaiah, but implied in the first promise of "the seed of the woman;" a term applied, as we believe, to no other child of Adam. And when Mary is said to be pregnant by the Holy Ghost (or Spirit), we are simply to understand that it was a miraculous event, into the manner of which we have no business to inquire; nor is it to any purpose: for, if the ordinary course of nature be mysterious and inscrutable (as Solomon tells us, Eccles. xi. 5), much more those events which are confessedly extraneous to that course and if we cannot fully comprehend the common motions of the air in wind, how shall we trace the mysterious actions of that Spirit who "worketh all in all ?" (See 1 Cor. xii. 6.)

some learned men have thought that the insertion of an B (Heb. He) in the names of Abraham and Sarah, not only intimated their numerous posterity, but their covenant relation to Jehovah, in which that letter twice ocears. See Dr. Clarke on Gen. xvii. 5. Jae, it is well known, is an epitome of Jehovah, and when the son of Nun was taken into the service of Moses, with a view, no doubt, of being ultimately his successor, this name was prefixed to his former name of Osea, and made it Jehoshua, or Joshua, which in Greek is Jesus; and means Jah, or "Jehovah the Saviour." See Bp. Pearson on the Creed, Art. 2; and Witsius on ditto, Diss. ix. 7-9; also Compare our Note on Num. xiii. 16.

Ver. 22. That it might be fulfilled-that is, that the event might correspond with the prediction; or, Boothroyd, "So that it was fulfilled." The reek term (na) often expressing, not the cause,. but the consequent event. See Luke xi. 50; John v. D; x. 3, &c.——————Spoken of the Lord-that is, of

:

Christ: or "spoken (apo) from the Lord;" that is, by inspiration. This passage has been already briefly considered, Isa. vii. 14. Many have supposed it quoted merely by way of accommodation, as some texts confessedly are; but Bp. Chandler, at great length, and with much ability, contends that it is decidedly a typical prophecy of Messiah. See Defence of Christianity, chap. iv. 2. Dr. Pye Smith adopts nearly the same hypothesis, and defends it with no less ability. Messiah, vol. i. p. 268.

Ver. 23. They shall call-Marg. "His name shall be called."

Ver. 24. When he was raised-Hammond, "Being risen."

Ver. 25. And knew her not till-that this does not imply that Joseph knew her afterwards, see Gen. xxviii. 15; 1 Sam. xv. 35; Matt. xii. 20.

Ibid. Her first born son.-Doddridge, "Her son, the first born." See Rom. viii. 29. Whether Mary had other children afterwards, see on chap. xii. 26.

The birth]

CHAP. II.

NOW when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

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.

5 And they said unto him, In Bethlehem of Judea for thus it is written by the prophet,

6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

7 Then Herod, when he had privily

CHAP. II.

[of Christ. called the wise men, enquired 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, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

10 When they saw the star, they rejoiced with exceeding great joy.

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; gold, and frankincense, and myrrh.

12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another away. (B)

13¶ And when they were departed,

(B) Ver. 1-12. The wise men of the east led by a star to Bethlehem, to worship Jesus.-There is abundant evidence of a general expectation, both in Judea and the surrounding countries, that about this time some illustrious person should be born there, and obtain the government of the world. Dr. Lardner cites on this subject Josephus, Tacitus, and Celsus in Origen, The first two, like time-serving historians,

apply the oracle (as they call it) to the government of Vespasian, the Ronian emperor; though he had no claim to this distinction, but by the judgments he inflicted on the Jews. Celsus tells us, that " he who is to come is great, and a prince, and Lord of all the earth, and of all nations, and of armies." See also John iv. 25, 26. (Lardner's Cred. vol.i. p. 275-278.)

With respect to the "wise men," or Magi, here referred to, there are different

CHAP. II. Ver. 1. Bethlehem.-See Exposition of Micah v., and Note on ver. 2.Wise men (Gr. Magi) from the east.-But the country here meant is much disputed; Chaldea and Persia have both been named; but we follow Grotius and Doddridge, in fixing on Arabia.-King Herod-that is, "Herod the Great," as he was falsely called.

Ver. 2. We have seen his star in the east — or, "We (while) in the east, have seen his star;" i. e. an extraordinary meteor which they thought must needs indicate the birth of King Messiah. Many think that these learned men might have seen in the Septuagint the prophecies of Balaam, Num. xxiv. 17--19. The star seen by these Magi, must evidently have been a meteor, at no great height in the atmosphere, or it could not have marked a particular house, or even town. So we call those meteors frequently shooting through our atmosphere in summer evenings, falling stars. To norship him-literally, "To fall prostrate before him."

Ver.3. He was troubled.It was natural for Herod to be alarmed for the safety of his throne; but why should all Israel be troubled? Meteors have always

opinions, as well as of the country from which they came. The learned Rosenmüller says, "That the Magi mentioned by the Evangelist, came from Arabia, is an opinion which arose in the first ages of Christianity, and is rendered probable by the fact that gold, frankincense and myrrh (ver. 11.) were productions of southern Arabia." (Orient. Lit. No. 1143.) This was also the country of Job, who was the greatest man of all the East (see our Note on Job i. 3.), and lay south-east of Jerusalem and Judea.

....

The original Magi were the priests and philosophers of Persia; but in process of time, the term was applied to the priests and philosophers of other countries, and particularly of Arabia (so that Arabi and Magi became terms synonymous), and as things degenerated, the name was degraded to mean Magicians, or those who practised necromancy, and other forbidden arts. These men of the East saw an extraordinary star, or meteor, not in the east to them, but in the north, or it could not have guided them to Jerusalem, or to Bethlehem, which lay about six miles south of the metropolis. The presents which these Magi brought to the young Messiah were an acknowledgment of devotion from the Gentiles, and the gold (though it might not be much), while it evinced that they were persons of some consequence (perhaps Arabian princes, Ps. Ixxii. 10), might, at the same time, be of essential service to the holy family, in their flight into Egypt.

It was undoubtedly by a peculiar providence that the star led them first to Jeru. salem, in order to excite the public attention; and that, possibly, at one of the great feasts, when the whole nation was there assembled. As to Herod, it is

plain that he acted a part as hypocritical as cruel. "There is no villainy so great (says Bp. Hall) but it will mask itself under a show of piety. Herod will also worship the babe! The courtesy of a false tyrant is death. A crafty hypocrite never means so il as when he speaks the fairest." Herod, no doubt, designed to murder the holy infant from the first.

The inquiries of Herod produced from the chief priests and scribes this testimony, that, according to ancient prophecy, Christ was to be born in Bethlehem, where these pious philosophers afterwards found and worshipped him.

It has been thought strange, that neither priests nor scribes accompanied the Magi in their way to Bethlehem; but it seems clear that Herod wished to keep the matter as private as possible, for when he heard of it, he inquired of these wise men privately; and probably as privately dismissed them on their errand, thinking that from his rauk and authority, he could depend on their return. The star which guided them to Jerusalem had withdrawn; but, to their great joy, it again appeared when they got without the city, and lowering its elevated course, took its station over the very house where the child lay, till the pious strangers came within, aud worshipped, and then finally disappeared.

Herod had enjoined upon them, that when they found the infant, they should immediately bring him word, which probably they would have done, had they not been warned in a dream to return another way, whereby Herod was disappointed of his object, which was doubtless to destroy "the holy child, Jesus." Thus the Providence of God over-rules the wickedness of man.

however, a painful journey for a poor family, espeeially if undertaken, as is supposed, so early as in the month of March.

Ver. 15. Out of Egypt, &c.-Dr. Whitby and others consider this as a typical prophecy, and Mr. Preb. Townsend quotes a remarkable Rabbinical authority for applying the passage to Messiah, vol. ii. P. 75.

Ver. 16. All the children-Doddridge and Campbell, male children." At present, Dr. Richardson says Bethlehem contains but about 300 inhabitants, and perhaps never contained many more; out of

these it is probable the male infants might not exceed 50, though Voltaire puts them down at 14,900! Dr. Richardson was shown a small chamber, excavated from a rock, in which they were all said to be entombed. Travels, vol. ii. p. 384-387.

To the credit of this narrative, it has been objected, that it is not mentioned by Josephus, nor by any other ancient writer, except Macrobius, a Pagan author of the 5th century. Rev. Mr. Townsend (above referred to) quotes from the Barrington papers in his hands, an unpublished letter of Lardner, in which the Doctor says, "I the less regarded it