Passage 1: Genesis 1-2
(Gen 1:1) In the beginning God created the heauen and the earth.
(Notes Reference) In the (a) beginning God created the heaven and the earth.
The Argument - Moses in effect declares three things, which are in this book chiefly to be considered: First, that the world and all things in it were created by God, and to praise his Name for the infinite graces, with which he had endued him, fell willingly from God through disobedience, who yet for his own mercies sake restored him to life, and confirmed him in the same by his promise of Christ to come, by whom he should overcome Satan, death and hell. Secondly, that the wicked, unmindful of God's most excellent benefits, remained still in their wickedness, and so falling most horribly from sin to sin, provoked God (who by his preachers called them continually to repentance) at length to destroy the whole world. Thirdly, he assures us by the examples of Abraham, Isaac, Jacob and the rest of the patriarchs, that his mercies never fail those whom he chooses to be his Church, and to profess his Name in earth, but in all their afflictions and persecutions he assists them, sends comfort, and delivers them, so that the beginning, increase, preservation and success of it might be attributed to God only. Moses shows by the examples of Cain, Ishmael, Esau and others, who were noble in man's judgment, that this Church depends not on the estimation and nobility of the world: and also by the fewness of those, who have at all times worshipped him purely according to his word that it stands not in the multitude, but in the poor and despised, in the small flock and little number, that man in his wisdom might be confounded, and the name of God praised forever.
(a) First of all, and before any creature was, God made heaven and earth out of nothing.
(Gen 1:2) And the earth was without forme and void, and darkenesse was vpon the deepe, and the Spirit of God mooued vpon the waters.
(Notes Reference) And the earth was (b) without form, and void; and (c) darkness [was] upon the face of the deep. And the Spirit of God (d) moved upon the face of the waters.
(b) As an unformed lump and without any creature in it: for the waters covered everything.
(c) Darkness covered the deep waters, for the waters covered everything.
(d) He maintained this disordered mass by his secret power.
(Gen 1:3) Then God said, Let there be light: And there was light.
(Notes Reference) And God said, Let there be light: and there was (e) light.
(e) The light was made before either Sun or Moon was created: therefore we must not attribute that to the creatures that are God's instruments, which only belong to God.
(Gen 1:4) And God saw the light that it was good, and God separated the light from the darkenes.
(Gen 1:5) And God called the Light, Day, and the darkenes, he called Night. So the euening and the morning were the first day.
(Gen 1:6) Againe God said, Let there be a firmament in the mids of the waters: and let it separate the waters from the waters.
(Gen 1:7) Then God made the firmament, and separated the waters, which were vnder the firmament, from the waters which were aboue the firmament: and it was so.
(Notes Reference) And God made the firmament, and divided the waters which [were] (f) under the firmament from the waters which [were] above the firmament: and it was so.
(f) As the sea and rivers, from those waters that are in the clouds, which are upheld by God's power, least they should overwhelm the world.
(Gen 1:8) And God called the firmament Heauen. So the Euening and the morning were the second day.
(Notes Reference) And God called the firmament (g) Heaven. And the evening and the morning were the second day.
(g) That is, the region of the air, and all that is above us.
(Gen 1:9) God said againe, Let the waters vnder the heauen be gathered into one place, and let the dry land appeare. and it was so.
(Gen 1:10) And God called the dry land, Earth, and he called the gathering together of the waters, Seas: and God saw that it was good.
(Gen 1:11) Then God said, Let the earth bud forth the bud of the herbe, that seedeth seed, the fruitfull tree, which beareth fruite according to his kinde, which hath his seede in it selfe vpon the earth: and it was so.
(Notes Reference) And God said, (h) Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
(h) So that we see it is the only the power of God's word that makes the earth fruitful, which naturally is barren.
(Gen 1:12) And the earth brought foorth the bud of the herbe, that seedeth seede according to his kind, also the tree that beareth fruit, which hath his seed in it selfe according to his kinde: and God saw that it was good.
(Notes Reference) And the earth brought forth grass, [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and God (i) saw that [it was] good.
(i) This sentence is often repeated, to signify that God made all his creatures to serve for his glory and for the profit of man: but because of sin they were cursed, yet the elect, by Christ are restored, and serve to their wealth.
(Gen 1:13) So the euening and the morning were the third day.
(Gen 1:14) And God said, Let there be lights in the firmament of the heauen, to separate the day from the night, and let them be for signes, and for seasons, and for dayes and yeeres.
(Notes Reference) And God said, Let there be (k) lights in the firmament of the heaven to (l) divide the day from the night; and let them be for (m) signs, and for seasons, and for days, and years:
(k) By the lights be means the sun, the moon, and the stars.
(l) Which is the artificial day, from the sun rising, to the going down.
(m) Of things belonging to natural and political orders and seasons.
(Gen 1:15) And let them be for lights in the firmament of the heauen to giue light vpon the earth: and it was so.
(Gen 1:16) God then made two great lights: the greater light to rule the day, and the lesse light to rule the night: he made also the starres.
(Notes Reference) And God made two great (n) lights; the greater light to (o) rule the day, and the lesser light to rule the night: [he made] the stars also.
(n) That is, the sun and the moon, and here he speaks as man judges by his eye: for else the moon is less than the planet Saturn.
(o) To give it sufficient light, as instruments appointed for the same, to serve man's purposes.
(Gen 1:17) And God set them in the firmament of the heauen, to shine vpon the earth,
(Gen 1:18) And to rule in the day, and in the night, and to separate the light from the darkenesse: and God saw that it was good.
(Gen 1:19) So the euening and the morning were the fourth day.
(Gen 1:20) Afterward God said, Let the waters bring foorth in abundance euery creeping thing that hath life: and let the foule flie vpon the earth in the open firmament of the heauen.
(Notes Reference) And God said, Let the waters bring forth abundantly the (p) moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven.
(p) As fish and worms which slide, swim or creep.
(Gen 1:21) Then God created the great whales, and euery thing liuing and mouing, which the waters brought foorth in abundance according to their kinde, and euery fethered foule according to his kinde: and God sawe that it was good.
(Notes Reference) And God created great whales, and every living creature that moveth, which the (q) waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that [it was] good.
(q) The fish and fowls had both one beginning, in which we see that nature gives place to God's will, in that the one sort is made to fly about in the air, and the other to swim beneath in the water.
(Gen 1:22) Then God blessed them, saying, Bring foorth fruite and multiplie, and fill the waters in the seas, and let the foule multiplie in the earth.
(Notes Reference) And God (r) blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
(r) That is, by the virtue of his word he gave power to his creatures to reproduce.
(Gen 1:23) So the euening and the morning were the fifte day.
(Gen 1:24) Moreouer God said, Let the earth bring foorth the liuing thing according to his kinde, cattel, and that which creepeth, and the beast of the earth, according to his kinde. and it was so.
(Gen 1:25) And God made the beast of the earth according to his kinde, and the cattell according to his kinde, and euery creeping thing of the earth according to his kind: and God saw that it was good.
(Gen 1:26) Furthermore God said, Let vs make man in our image according to our likenes, and let them rule ouer the fish of the sea, and ouer the foule of the heauen, and ouer the beastes, and ouer all the earth, and ouer euery thing that creepeth and moueth on the earth.
(Notes Reference) And God said, (s) Let us make man in our (t) image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
(s) God commanded the water and the earth to bring forth other creatures: but of man he says, "Let us make..." signifying that God takes counsel with his wisdom and virtue purposing to make an excellent work above all the rest of his creation.
(t) This image and likeness of God in man is expounded in (Eph 4:24) where it is written that man was created after God in righteousness and true holiness meaning by these two words, all perfection, as wisdom, truth, innocency, power, etc.
(Gen 1:27) Thus God created the man in his image: in the image of God created he him: he created them male and female.
(Gen 1:28) And God blessed them, and God said to them, Bring forth fruite and multiplie, and fill the earth, and subdue it, and rule ouer the fish of the sea, and ouer the foule of the heauen, and ouer euery beast that moueth vpon the earth.
(Notes Reference) And God (u) blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
(u) The propagation.
(Gen 1:29) And God said, Beholde, I haue giuen vnto you euery herbe bearing seede, which is vpon al the earth, and euery tree, wherein is the fruite of a tree bearing seede: that shall be to you for meate.
(Notes Reference) And God said, Behold, I have given you (x) every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat.
(x) God's great.
(Gen 1:30) Likewise to euery beast of the earth, and to euery foule of the heauen, and to euery thing that moueth vpon the earth, which hath life in it selfe, euery greene herbe shall be for meate. and it was so.
(Gen 1:31) And God sawe all that he had made, and loe, it was very good. So the euening and the morning were the sixt day.
(Gen 2:1) Thus the heauens and the earth were finished, and all the host of them.
(Notes Reference) Thus the heavens and the earth were finished, and all the (a) host of them.
(a) That is, the innumerable abundance of creatures in heaven and earth.
(Gen 2:2) For in the seuenth day GOD ended his worke which he had made, and the seuenth day he rested from al his worke, which he had made.
(Notes Reference) And on the seventh day God ended his work which he had made; and he (b) rested on the seventh day from all his work which he had made.
(b) For he had now finished his creation, but his providence still watches over his creatures and governs them.
(Gen 2:3) So God blessed the seuenth day, and sanctified it, because that in it he had rested from all his worke, which God had created and made.
(Notes Reference) And God blessed the seventh day, and (c) sanctified it: because that in it he had rested from all his work which God created and made.
(c) Appointed it to be kept holy, that man might in it consider the excellency of his works and God's goodness toward him.
(Gen 2:4) These are the generations of the heauens and of the earth, when they were created, in the day that the Lord God made the earth and the heauens,
(Gen 2:5) And euery plant of the fielde, before it was in the earth, and euery herbe of the field, before it grewe: for the Lord God had not caused it to raine vpon the earth, neither was there a man to till the ground,
(Notes Reference) And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to (d) rain upon the earth, and [there was] not a man to till the ground.
(d) God only opens the heavens and shuts them, he sends drought and rain according to his good pleasure.
(Gen 2:6) But a myst went vp from the earth, and watered all the earth.
(Gen 2:7) The Lord God also made the man of the dust of the grounde, and breathed in his face breath of life, and the man was a liuing soule.
(Notes Reference) And the LORD God formed man (e) [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
(e) He shows what man's body was created from, to the intent that man should not glory in the excellency of his own nature.
(Gen 2:8) And the Lord God planted a garden Eastward in Eden, and there he put the man whom he had made.
(Notes Reference) And the LORD God planted a garden eastward in (f) Eden; and there he put the man whom he had formed.
(f) This was the name of a place, as some think in Mesopotamia, most pleasant and abundant in all things.
(Gen 2:9) (For out of the ground made the Lord God to grow euery tree pleasant to the sight, and good for meate: the tree of life also in the mids of the garden, and the tree of knowledge of good and of euill.
(Notes Reference) And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the (g) tree of life also in the midst of the garden, (h) and the tree of knowledge of good and evil.
(g) Who was a sign of the life received from God.
(h) That is, of miserable experience, which came by disobeying God.
(Gen 2:10) And out of Eden went a riuer to water the garden, and from thence it was deuided, and became into foure heads.
(Gen 2:11) The name of one is Pishon: the same compasseth the whole land of Hauilah, where is golde.
(Notes Reference) The name of the first [is] Pison: that [is] it which compasseth the whole land (i) of Havilah, where [there is] gold;
(i) Havilah is a country adjoining Persia to the east, and inclining towards the west.
(Gen 2:12) And the golde of that land is good: there is Bdelium, and the Onix stone.
(Gen 2:13) And the name of the seconde riuer is Gihon: the same compasseth the whole lande of Cush.
(Gen 2:14) The name also of the third riuer is Hiddekel: this goeth toward the Eastside of Asshur: and the fourth riuer is Perath)
(Gen 2:15) Then the Lord God tooke the man, and put him into the garden of Eden, that he might dresse it and keepe it.
(Notes Reference) And the LORD God took the man, and put him into the garden of Eden to (k) dress it and to keep it.
(k) God would not have man idle, though as yet there was no need to labour.
(Gen 2:16) And the Lord God commanded the man, saying, Thou shalt eate freely of euery tree of the garden,
(Notes Reference) And the LORD God (l) commanded the man, saying, Of every tree of the garden thou mayest freely eat:
(l) So that man might know there was a sovereign Lord, to whom he owed obedience.
(Gen 2:17) But of the tree of knowledge of good and euill, thou shalt not eate of it: for in the day that thou eatest thereof, thou shalt die the death.
(Notes Reference) But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely (m) die.
(m) By death he means the separation of man from God, who is our life and chief happiness: and also that our disobedience is the cause of it.
(Gen 2:18) Also the Lord God saide, It is not good that the man should be himself alone: I wil make him an helpe meete for him.
(Gen 2:19) So the Lord God formed of the earth euery beast of the fielde, and euery foule of the heauen, and brought them vnto the man to see howe he would call them: for howsoeuer the man named the liuing creature, so was the name thereof.
(Notes Reference) And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto (n) Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof.
(n) By moving them to come and submit themselves to Adam.
(Gen 2:20) The man therefore gaue names vnto all cattell, and to the foule of the heauen, and to euery beast of the fielde: but for Adam founde he not an helpe meete for him.
(Gen 2:21) Therefore the Lord God caused an heauie sleepe to fall vpon the man, and he slept: and he tooke one of his ribbes, and closed vp the flesh in steade thereof.
(Gen 2:22) And the ribbe which the Lord God had taken from the man, made he a woman, and brought her to the man.
(Notes Reference) And the rib, which the LORD God had taken from man, made he a (o) woman, and brought her unto the man.
(o) Signifying that mankind was perfect, when the woman was created, who before was like an imperfect building.
(Gen 2:23) Then the man said, This now is bone of my bones, and flesh of my flesh. She shalbe called woman, because she was taken out of man.
(Gen 2:24) Therefore shall man leaue his father and his mother, and shall cleaue to his wife, and they shall be one flesh.
(Notes Reference) Therefore shall a man leave (p) his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
(p) So marriage requires a greater duty of us toward our wives, than otherwise we are bound to show to our parents.
(Gen 2:25) And they were both naked, the man and his wife, and were not ashamed.
(Notes Reference) And they were both naked, the man and his wife, and were not (q) ashamed.
(q) For before sin entered, all things were honest and comely.
Passage 2: Psalms 1-2
(Psa 1:1) Blessed is the man that doeth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in ye seate of the scornefull:
(Notes Reference) Blessed [is] the man that walketh not in the (a) counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
The Argument - This book of psalms is given to us by the Holy Spirit, to be esteemed as a precious treasure in which all things are contained that bring to true happiness in this present life as well as in the life to come. For the riches of true knowledge and heavenly wisdom, are here set open for us, to take of it most abundantly. If we would know the great and high majesty of God, here we may see the brightness of it shine clearly. If we would seek his incomprehensible wisdom, here is the school of the same profession. If we would comprehend his inestimable bounty, and approach near to it, and fill our hands with that treasure, here we may have a most lively and comfortable taste of it. If we would know where our salvation lies and how to attain to everlasting life, here is Christ our Redeemer, and Mediator most evidently described. The rich man may learn the true use of his riches. The poor man may find full contentment. He who will rejoice will know true joy, and how to keep measure in it. They who are afflicted and oppressed will see what their comfort exists in, and how they should praise God when he sends them deliverance. The wicked and the persecutors of the children of God will see how the hand of God is always against them: and though he permits them to prosper for a while, yet he bridles them, so much so that they cannot touch a hair of ones head unless he permits them, and how in the end their destruction is most miserable. Briefly here we have most present remedies against all temptations and troubles of mind and conscience, so that being well practised in this, we may be assured against all dangers in this life, live in the true fear and love of God, and at length attain the incorruptible crown of glory, which is laid up for all who love the coming of our Lord Jesus Christ.
(a) When a man has once given place to evil counsel, or to his own sin nature, he begins to forget himself in his sin, and so falls into contempt of God, which is called the seat of the scorners.
(Psa 1:2) But his delite is in the Lawe of the Lord, and in his Lawe doeth he meditate day and night.
(Notes Reference) But his delight [is] in the law of the LORD; and in his (b) law doth he meditate day and night.
(b) In the holy scriptures.
(Psa 1:3) For he shall be like a tree planted by the riuers of waters, that will bring foorth her fruite in due season: whose leafe shall not fade: so whatsoeuer he shall doe, shall prosper.
(Notes Reference) And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and (c) whatsoever he doeth shall prosper.
(c) God's children are so moistened with his grace, that whatever comes to them, tends to their salvation.
(Psa 1:4) The wicked are not so, but as the chaffe, which the winde driueth away.
(Notes Reference) (d) The ungodly [are] not so: but [are] like the chaff which the wind driveth away.
(d) Though the wicked seem to prosper in this world, yet the Lord drives them down that they shall not rise nor stand in the company of the righteous.
(Psa 1:5) Therefore the wicked shall not stande in the iudgement, nor sinners in the assemblie of the righteous.
(Notes Reference) Therefore the ungodly shall not stand in the (e) judgment, nor sinners in the congregation of the righteous.
(e) But tremble when they see God's wrath.
(Psa 1:6) For the Lord knoweth the way of the righteous, and the way of the wicked shall perish.
(Notes Reference) For the LORD (f) knoweth the way of the righteous: but the way of the ungodly shall perish.
(f) Approves and prospers, in the same way that to not know is to reprove and reject.
(Psa 2:1) Why doe the heathen rage, and the people murmure in vaine?
(Notes Reference) Why do the (a) heathen rage, and the people imagine a vain thing?
(a) The conspiracy of the Gentiles, the murmuring of the Jews and power of kings cannot prevail against Christ.
(Psa 2:2) The Kings of the earth band themselues, and the princes are assembled together against the Lord, and against his Christ.
(Psa 2:3) Let vs breake their bands, and cast their cordes from vs.
(Notes Reference) (b) Let us break their bands asunder, and cast away their cords from us.
(b) Thus the wicked say that they will cast off the yoke of God and of his Christ.
(Psa 2:4) But he that dwelleth in the heauen, shall laugh: the Lord shall haue them in derision.
(Psa 2:5) Then shall hee speake vnto them in his wrath, and vexe them in his sore displeasure, saying,
(Notes Reference) (c) Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
(c) God's plagues will declare that in resisting his Christ, they fought against him.
(Psa 2:6) Euen I haue set my King vpon Zion mine holy mountaine.
(Psa 2:7) I will declare the decree: that is, the Lord hath said vnto me, Thou art my Sonne: this day haue I begotten thee.
(Notes Reference) I will declare the (d) decree: the LORD hath said unto me, Thou [art] my Son; this (e) day have I begotten thee.
(d) To show that my calling to the kingdom is from God.
(e) That is to say, concerning man's knowledge, because it was the first time that David appeared to be elected by God. So it is applied to Christ in his first coming and manifestation to the world.
(Psa 2:8) Aske of me, and I shall giue thee the heathen for thine inheritance, and the endes of the earth for thy possession.
(Notes Reference) Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the (f) uttermost parts of the earth [for] thy possession.
(f) Not only the Jews but the Gentiles also.
(Psa 2:9) Thou shalt krush them with a scepter of yron, and breake them in pieces like a potters vessell.
(Psa 2:10) Be wise nowe therefore, ye Kings: be learned ye Iudges of the earth.
(Notes Reference) (g) Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
(g) He exhorts all rulers to repent in time.
(Psa 2:11) Serue the Lord in feare, and reioyce in trembling.
(Psa 2:12) Kisse the sonne, least he be angry, and ye perish in the way, when his wrath shall suddenly burne. blessed are all that trust in him.
(Notes Reference) (h) Kiss the Son, lest he be angry, and ye (i) perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.
(h) In a sign of homage.
(i) When the wicked will say, Peace and rest, then will destruction suddenly come, (1Th 5:3).
Passage 3: Matthew 1-2
(Mat 1:1) The booke of the generation of Jesus Christ the sonne of Dauid, the sonne of Abraham.
(Notes Reference) The (1) (a) book of the (b) generation of Jesus Christ, the son of David, the (c) son of Abraham.
(1) Jesus Christ came of Abraham of the tribe of Judah, and of the family of David as God promised.
(a) Rehearsal: as the Hebrews used to speak; see (Gen 5:1), the book of the generations.
(b) Of the ancestors from whom Christ came.
(c) Christ is also the son of Abraham.
(Mat 1:2) Abraham begate Isaac. And Isaac begate Iacob. And Iacob begat Iudas and his brethren.
(Mat 1:3) And Iudas begate Phares, and Zara of Thamar. And Phares begate Esrom. And Esrom begate Aram.
(Mat 1:4) And Aram begate Aminadab. And Aminadab begate Naasson. And Naasson begat Salmon.
(Mat 1:5) And Salmon begate Booz of Rachab. And Booz begat Obed of Ruth. and Obed begat Iesse.
(Mat 1:6) And Iesse begate Dauid the King. And Dauid the King begate Salomon of her that was the wife of Vrias.
(Mat 1:7) And Salomon begate Roboam. And Roboam begate Abia. And Abia begate Asa.
(Mat 1:8) And Asa begate Iosaphat. And Iosaphat begate Ioram. And Ioram begate Hozias.
(Mat 1:9) And Hozias begat Ioatham. And Ioatham begate Achaz. And Achaz begate Ezekias.
(Mat 1:10) And Ezekias begate Manasses. And Manasses begate Amon. And Amon begate Iosias.
(Mat 1:11) And Iosias begate Iakim. And Iakim begate Iechonias and his brethren about the time they were caried away to Babylon.
(Notes Reference) and Josias begat (d) Jechonias and his brethren, at the time of the carrying away of Babylon.
(d) That is, the captivity fell in the days of Jakim and Jechonias: for Jechonias was born before the carrying away into captivity.
(Mat 1:12) And after they were caried away into Babylon, Iechonias begate Salathiel. And Salathiel begate Zorobabel.
(Mat 1:13) And Zorobabel begate Abiud. And Abiud begate Eliacim. And Eliacim begate Azor.
(Mat 1:14) And Azor begate Sadoc. And Sadoc begate Achim. And Achim begate Eliud.
(Mat 1:15) And Eliud begate Eleazar. And Eleazar begate Matthan. And Matthan begate Iacob.
(Mat 1:16) And Iacob begat Ioseph ye husband of Mary, of whom was borne Jesus, that is called Christ.
(Mat 1:17) So all the generations from Abraham to Dauid, are fourtene generations. And from Dauid vntil they were caried away into Babylon, fourtene generations: and after they were caried away into Babylon vntill Christ, fourteene generations.
(Notes Reference) All (e) the generations, therefore, from Abraham to David [were] fourteen generations; and from David until the carrying away of Babylon, fourteen generations; and from the carrying away of Babylon unto the Christ, fourteen generations.
(e) All those who were considered to be in the lineage of David's family, as they begat one another orderly in turn.
(Mat 1:18) Nowe the birth of Jesus Christ was thus, When as his mother Mary was betrothed to Ioseph, before they came together, shee was found with childe of the holy Ghost.
(Notes Reference) Now the birth of (2) Jesus Christ was thus: His mother, Mary, that is, having been betrothed to Joseph, before they came together, she was found to be with child of [the] Holy Spirit.
(2) Christ is the true Emmanuel, and therefore, Jesus (that is, Saviour) is conceived in the virgin by the Holy Spirit, as foretold by the prophets.
(Mat 1:19) Then Ioseph her husband being a iust man, and not willing to make her a publike example, was minded to put her away secretly.
(Mat 1:20) But whiles he thought these things, behold, the Angel of the Lord appeared vnto him in a dreame, saying, Ioseph, the sonne of Dauid, feare not to take Mary thy wife: for that which is conceiued in her, is of the holy Ghost.
(Notes Reference) but while he pondered on these things, behold, an angel of [the] Lord appeared to him in a dream, saying, Joseph, son of David, fear not to (f) take to [thee] Mary, thy (g) wife, for that which is (h) begotten in her is of [the] Holy Spirit.
(f) Receive her from her parents and kinsfolks hands.
(g) Who was promised, and made sure to you to be your wife.
(h) Of the mother's substance by the Holy Spirit.
(Mat 1:21) And she shall bring foorth a sonne, and thou shalt call his name JESUS: for hee shall saue his people from their sinnes.
(Notes Reference) And she shall bring forth (3) a son, and thou shalt call his name JESUS: for he shall save (i) his people from their sins.
(3) Christ is born of the same virgin who never knew a man: and is named Jesus by God himself through the angel.
(i) Save, and this shows us the meaning of the name Jesus.
(Mat 1:22) And al this was done that it might be fulfilled, which is spoken of the Lord by ye Prophet, saying,
(Mat 1:23) Behold, a virgine shalbe with childe, and shall beare a sonne, and they shall call his name Emmanuel, which is by interpretation, God with vs.
(Notes Reference) Behold, a (k) virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
(k) There is an article added in the Hebrew and Greek text, to point out the woman and set her forth plainly: as we would say, the virgin, or a certain virgin.
(Mat 1:24) Then Ioseph, being raised from sleepe, did as the Angel of the Lord had inioyned him, and tooke his wife.
(Mat 1:25) But he knew her not, til she had broght forth her first borne sonne, and he called his name JESUS.
(Notes Reference) And knew her not (l) till she had brought forth her firstborn son: and he called his name JESUS.
(l) The word "till", in the Hebrew language, gives us to understand that a thing will not come to pass in time to come: as Michal had no children "till" her death day, (2Sa 6:23). And in the last chapter of this evangelist: Behold, I am with you "till" the end of the world.
(Mat 2:1) When Jesus then was borne at Bethleem in Iudea, in the dayes of Herod the King, beholde, there came Wisemen from the East to Hierusalem,
(Notes Reference) Now when (1) Jesus was born in Bethlehem of (a) Judaea in the days of Herod the king, behold, there came (b) wise men from the east to Jerusalem,
(1) Christ a poor child, laid down in a crib, and though given no attention by his own people, receives nonetheless a noble witness of his divinity from heaven, and of his kingly estate from strangers: which his own people unknowingly let happen, although they did not acknowledge him.
(a) For there was another in the tribe of Zebulun.
(b) Wise and learned men: It is a Persian word which they use frequently.
(Mat 2:2) Saying, Where is that King of the Iewes that is borne? for wee haue seene his starre in the East, and are come to worship him.
(Mat 2:3) When King Herod heard this, he was troubled, and all Hierusalem with him.
(Notes Reference) When Herod the king had heard [these things], he was (c) troubled, and all Jerusalem with him.
(c) Was much moved, for he was a foreigner, and became ruler by force; and the Jews were troubled; for wickedness is mad and raging.
(Mat 2:4) And gathering together all the chiefe Priestes and Scribes of the people, hee asked of them, where Christ should be borne.
(Notes Reference) And when he had gathered all the (d) chief priests and (e) scribes of the people together, he demanded of them where Christ should be born.
(d) The chief priests, that is, such as were of Aaron's family, who were divided into twenty-four orders. (1Ch 24:5; 2Ch 36:14).
(e) They that expound the law to the people, for the Hebrews take this word for another, which means as much as to expound and to declare.
(Mat 2:5) And they saide vnto him, At Beth-leem in Iudea: for so it is written by the Prophet,
(Mat 2:6) And thou Beth-leem in the lande of Iuda, art not the least among the Princes of Iuda: For out of thee shall come the gouernour that shall feede that my people Israel.
(Notes Reference) And thou Bethlehem, [in] the land of Juda, art not the (f) least among the princes of Juda: for out of thee shall come a Governor, that (g) shall rule my people Israel.
(f) Though you are a small town, yet you will be very famous and notable through the birth of the Messiah, who will be born in you.
(g) That will rule and govern: for kings are rightly called leaders and shepherds of the people.
(Mat 2:7) Then Herod priuily called the Wisemen, and diligently inquired of them the time of the starre that appeared,
(Mat 2:8) And sent them to Beth-leem, saying, Goe, and searche diligently for the babe: and when ye haue founde him, bring mee worde againe, that I may come also, and worship him.
(Mat 2:9) So when they had heard the King, they departed: and loe, the starre which they had seene in the East, went before them, till it came and stoode ouer the place where the babe was.
(Mat 2:10) And when they sawe the starre, they reioyced with an exceeding great ioy,
(Mat 2:11) And went into the house, and founde the babe with Mary his mother, and fell downe, and worshipped him, and opened their treasures, and presented vnto him giftes, euen golde, and frankincense, and myrrhe.
(Notes Reference) And when they were come into the house, they saw the young child with Mary his mother, and (h) fell down, and worshipped him: and when they had opened their (i) treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
(h) A kind of humble and lovely reverence.
(i) The rich and costly presents, which they brought him.
(Mat 2:12) And after they were warned of God in a dreame, that they should not go againe to Herod, they returned into their countrey another way.
(Notes Reference) And being (k) warned of God in a dream that they should not return to Herod, they departed into their own country another way.
(k) God warned and told them of it, even though they did not ask him.
(Mat 2:13) After their departure, behold, the Angel of the Lord appeareth to Ioseph in a dreame, saying, Arise, and take the babe and his mother, and flee into Egypt, and be there til I bring thee word: for Herod will seeke the babe, to destroy him.
(Notes Reference) (2) 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.
(2) Christ having just been born, begins to be crucified for us, both in himself, and also in his members.
(Mat 2:14) So he arose and tooke the babe and his mother by night, and departed into Egypt,
(Mat 2:15) And was there vnto the death of Herod, that that might be fulfilled, which is spoken of the Lord by the Prophet, saying, Out of Egypt haue I called my sonne.
(Mat 2:16) Then Herod, seeing that he was mocked of the Wisemen, was exceeding wroth, and sent foorth, and slew all the male children that were in Beth-leem, and in all the coasts thereof, from two yeere old and vnder, according to the time which he had diligently searched out of the Wisemen.
(Mat 2:17) Then was that fulfilled which is spoken by the Prophet Ieremias, saying,
(Notes Reference) Then was fulfilled that which was spoken (l) by Jeremy the prophet, saying,
(l) For God speaketh by the mouth of the prophets.
(Mat 2:18) In Rhama was a voyce heard, mourning, and weeping, and great howling: Rachel weeping for her children, and would not be comforted, because they were not.
(Notes Reference) In Rama was there (m) a voice heard, lamentation, and weeping, and great mourning, (n) Rachel weeping [for] her children, and would not be comforted, because they are not.
(m) A voice of lamenting, weeping and howling.
(n) That is to say, All who live around Bethlehem: for Rachel, Jacob's wife who died in childbirth, was buried by the road that leads to this town, which is also called Ephratah, because of the fruitfulness of the soil, and the plentifulness of corn.
(Mat 2:19) And whe Herod was dead, behold, an Angel of the Lord appeareth in a dreame to Ioseph in Egypt,
(Notes Reference) (3) But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
(3) Christ is brought up in Nazareth, after the death of the tyrant by God's providence: that by the very name of the place it might plainly appear to the world that he is the Lord's true Nazarite.
(Mat 2:20) Saying, Arise, and take the babe and his mother, and goe into the land of Israel: for they are dead which sought the babes life.
(Mat 2:21) Then he arose vp and tooke the babe and his mother, and came into the land of Israel.
(Mat 2:22) But whe he heard that Archelaus did reigne in Iudea in stead of his father Herod, he was afraide to go thither: yet after he was warned of God in a dreame, he turned aside into the parts of Galile,
(Mat 2:23) And went and dwelt in a citie called Nazareth, that it might be fulfilled which was spoken by the Prophets, which was, That hee should be called a Nazarite.