INTRODUCTION TO THE GOSPELS AND ACTS.

ch. 18. 2), and the entrance of Porcius Festus upon the procuratorship (ch. 24. 27)-with the intervals specified between eme occurrences in the apostle's life and others (such as ch. 20. 31; 24. 27; 28. 30; and Galatians, 1. and 2)—that we can thread way through the difficulties that surround the chronology of the apostle's life, and approximate to certainty. Immense research has been brought to bear upon the subject, but the learned, as might be expected, are greatly divided. Every year Las been fixed upon as the probable date of the apostle's conversion, from A.D. 31 [Bengel] to A.D. 42 [Eusebius]. But the weight of authority is in favour of dates ranging between 35 and 40, a difference of not more than five years; and the largest sumber of authorities is in favour of the year 37 or 38 Taking the former of these, to which opinion largely inclines, the following Table will be useful to the student of apostolic History:→

SECOND MISSIONARY JOURNEY,

Arrest and Imprisonment at Cesarea,

Voyage to and Arrival in Rome,

Release from Imprisonment,

matia, Troas, .

Martyrdom at Rome.

xi

27. 1; 23. 16.

At Crete, Colosse, Macedonia, Corinth, Nicopolis, Dal

1 & 2 Timothy and Titus

CHRONOLOGICAL TABLE OF THE MIRACLES OF CHRIST.

On the order of some of our Lord's Miracles and Parables, the data being scanty, considerable

Matt. 14. 13-21; Mark. 6. 31-44; Luke, 9. 10-17;
Matt. 14. 22-33; Mark, 6. 45-52; John, 6, 15-21.

Coasts of Tyre and Sidon, Matt. 16. 21-28; Mark, 7. 24-30.

THE GOSPEL ACCORDING TO

CHAPTER I.

S. MATTHEW.

Ver. 1-17. GENEALOGY OF CHRIST,

(Luke, 3. -3) 1. The book of the generation-an expression purely Jewish; meaning. Table of the genealogy.' In Genesis, 5. 1, the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses. of Jesus Christ. For the meaning of these porious words, see on v. 16, 21. "Jesus," the name aren to our Lord at His circumcision (Luke, 2. 211, was that by which He was familiarly known while en earth. The word "Christ"-though applied to Him as a proper name by the angel who announced His birth to the shepherds Luke, 2. 11), and once or ice used in this sense by our Lord Himself (ch. 23. A 15, Mark, 9. 41)—-only began to be so used by others about the very close of His earthly career (ch. 26. 68; 17. The full form, "Jesus Christ," though once ted by Himself in His Intercessory Prayer (John, 17.3, was never used by others till after his ascenson and the formation of churches in His name. Its ase, then, in the opening words of this Gospel (and int. 17, 18) is in the style of the late period when our Erangelist wrote, rather than of the events he was ring to record. the son of David, the son of Abraham. As Abraham was the first from whose family it was predicted that Messiah should spring (Genesis, 22. 18), David was the last. To a Jewish reader, accordzly, these behoved to be the two great startingtents of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Cospel as one peculiarly Jewish, would at once tend te conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Luke, 20. 41), which was applied to Jesus, either in devout acknowelement of His rightful claim to it (ch. 9 27; 20. 31, er in the way of insinuating inquiry whether such rere the case (see on John, 4. 29; ch. 12. 23. 2. Abratam begat Isaac; and Isaac begat Jacob; and Jacob begat adas and his brethren. Only the fourth son of Jacob is tere named, as it was from his loins that Messiah was to spring Genesis, 49. 10. 3. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom gat Aram: 4 And Aram begat Aminadab; and Aminadab begat Maasson; and Naasson begat Salmon; 5. And Salbegat Boca 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 of Urias. Four venen are here introduced: two of them Gentiles by int-Rochab and Buth; and three of them with a at their names in the Old Testament-Thamar, Bhab, and Bath-shela. This feature in the present #ealogy-herein differing from that given by Luke tutes well from him who styles himself in his list the Twelve, what none of the other lists do, "Matthew the publican,” as if thereby to hold forth, the very outset, the unsearchable riches of that grace which could not only fetch in "them that are War off, but reach down even to "publicans and tricts, and raise them to "sit with the princes of his people." David is here twice emphatically styled "Iavid the king." as not only the first of that royal Eine from which Messiah was to descend, but the one bas of all that line from which the throne that Messiah was to occupy took its name "the throne of David" The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David

His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David see Ruth, 4. 20-22; and 1 Chronicles, 2. 11-15)-a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted. 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 (or Uzziah). Three kings are here omitted-Ahaziah. Joash, and Amaziah 1 Chronicles, 3. 11, 12). Some omissions behoved to be made, to compress the whole into three fourteens (v. 17). The reason why these, rather than other names, are omitted must be sought in religious considerations-either in the connection of those kings with the house of Ahab (as Lightfoot, Ebrard, and Alford view it; in their slender right to be regarded as true links in the theocratic chain (as Lange takes it; or in some similar disqualincation. 11. And Josias begat Jechonias and his brethren. Jechoniah was Josiah's grandson, being the son of Jehoiakim. Josiah's second son (1 Chronicles, 3. 15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt 2 Chronicles, 36. 4). The "brethren" of Jechonias here evidently mean his uncles-the chief of whom, Mattaniah or Zedekiah, who came to the throne 2 Kings, 24. 17), is, in 2 Chronicles, 36. 10, called "his brother," as well as here. about the time they were carried away to Babylon lit., of their migration.' for the Jews avoided the word 'captivity' as too bitter a recollection, and our Evangelist studiously respects the national feeling. 12. And after they were brought to (after the migration of') Babylon, Jechonias begat Salathiel. So1Chronicles, 3. 17. Nor does this contradict Jeremiah, 22.30,** Thus saith the Lord, Write ye this man (Coniah, or Jechoniah) childless," for what follows explains in what sense this was meant-"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child and Salathiel or Shealtiel begat Zorobabel. So Ezra, 3. 2; Nehemiah, 12. 1; Haggai, 1. 1. But it would appear from 1 Chronicles, 3. 19, that Zerubbabel was Salathiel's grandson, being the son of l'edaiah, whose name, for some reason unknown, is omitted. 13-15. And Zorobabel begat Abind, &c. None of these names are found in the old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged. 16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus. From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on v. 20. who is called Christ-signifying anointed.' It is applied in the Old Testament to the kings (1 Samuel, 24. 6, 10: to the priests (Leviticus, 4. 5, 16, &c.; and to the prolets (1 Kings, 19. 16)-these all being anointed with oil, the symbol of the needful spiritual gifts, to consecrate them to their respective offices; and it was

applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost Isaiah, 61. 1; cf. John, 3. 34) 17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away (or migration into Babylon are fourteen generations; and from the carrying away into the migration of Babylon unto Christ are fourteen generations. That is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the old Testament genealogies. In Ezra, 7. 1-5, no fewer than six generations of the priesthood are on itted, as will appear by comparing it with 1 Chronicles, 6, 3-15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. LANGE thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of this last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself (v. 17) reckons David twice-as the last of the first fourteen and the first of the secondso, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" (v. 11), and the third to begin with Jechoniah, it will be found that this last division, as well as the other two, embraces fourteen names, including that of our Lord.

Birth of Christ.

making itself up to the painful step, yet planning how to do it in the way least offensive-at the last extremity the Lord Himself interposes. behold, the angel of the Lord appeared to him in a dream. saying, Joseph, son of David. This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow. fear not to take unto thee Mary thy wife: q. d., 'Though a dark cloud now overhangs this relationship, it is unsullied still for that which is conceived in her is of the Holy Ghost. 21. And she shall bring forth a son. Observe, it is not said, 'she shall bear thee a son,' as was said to Zacharias of his wife Elizabeth (Luke, 1. 13). and thou as his legal father shalt call his name JESUS-from the Hebrew meaning 'Jehovah the Saviour;' in Greek JESUS-to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work! for he shall save. The "He" is here emphatic-'He it is that shall save:' He personally, and by personal acts (as Webster and Wilkinson express it). his people - the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation." from their sins-in the most comprehensive sense of salvation from sin (Revelation, 1. 5; Ephesians, 5. 25-27). 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet (Isaiah, 7. 14), saying, 23. Behold, a virgin-it should be the virgin;' meaning that particular virgin destined to this unparalleled distinction. shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever. 24. Then Joseph, being raised from sleep, (and all his difficulties now removed) did as the angel of the Lord had bidden him, and took unto him his wife. With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman-suspicions, too, arising from what, though to her an honour unparalleled. was to all around her wholly unknown! 25. And knew her not till she had brought forth her first-born son: and he called his name JESUS. The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1 Samuel, 15, 35; 2 Samuel, 6. 23; Matthew, 12. 20); nor does the word "first-born" decide the much disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as LIGHTFOOT says, 'The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before.' (See on ch. 13. 55, 56.) CHAPTER II.

us.

Ver. 18-25. BIRTH OF CHRIST. 18. Now the birth of Jesus Christ was on this wise, or 'thus:' When as his mother Mary was espoused - rather, betrothed' to Joseph, before they came together, she was found (or discovered to be with child of the Holy Ghost. It was, of course, the fact only that was discovered: the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Acts, 5. 3, 4, &c.); and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness Matthew, 28. 19; 2 Corinthians, 13. 14). On the Miraculous Conception of our Lord, see on Luke, 1. 35. 19. Then Joseph her husband: cf. v. 20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation. being a just man, and not willing to make her a public example-or 'to expose her' (see Deuteronomy, 22. 23, 24)-was minded to put her away privily (privately-by giving her the required writing of divorcement (Deuteronomy, 24. 1, in presence only of two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential Ver. 1-12. VISIT OF THE MAGI TO JERUSALEM assent-and the Evangelist seems to convey as much, AND BETHLEHEM. The Wise Men reach Jerusalemby ascribing the proposal to screen her to the justice The Sanhedrim, on Herod's demand, pronounce Bethof his character-he might think it altogether unsuit-lehem to be Messiah's predicted Birth-place (v. 1-6). able and incongruous in such circumstances to follow 1. Now when Jesus was born in Bethlehem of Judea-so out the marriage. 20. But while he thought on these things. Who would not feel for him after receiving such intelligence, and before receiving any light from above! As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly

called to distinguish it from another Bethlehem in the tribe of Zebulun, near the sea of Galilee (Joshua, 19. 15); called also Beth-chem-judah, as being in that tribe Judges. 17. 7); and Ephrath (Genesis, 35. 16); and combining both, Beth-lehem Ephratah (Micah, 5. 2). It lay about six miles south-west of Jerusalem. But

Visit of the Mani.

MATTHEW, II.

10 Jerusalem. how came Joseph and Mary to remove thither from these classes, a proportion of the second, and "the Nazareth, the place of their residence? Not of their elders"-that is, as LIGHTFOOT thinks, 'those elders en accord, and certainly not with the view of ful- of the laity that were not of the Levitical tribe,' conaling the prophecy regarding Messiah's birth-place: stituted the supreme council of the nation, called the aay, they stayed at Nazareth till it was almost too Sanhedrim, the members of which, at their full comlate for Mary to travel with safety; nor would they pliment, were seventy-two. That this was the council have stirred from it at all, had not an order which left which Herod now convened is most probable, from them no choice forced them to the appointed place. the solemnity of the occasion; for though the elders A high hand was in all these movements. (See on are not mentioned we find a similar omission where Luke, 1-6) in the days of Herod the king-styled the all three were certainly meant (cf. ch. 26. 59; 27. 1). Great; son of Antipater, an Edomite, made king by As MEYER says, it was all the theologians of the the Romans Thus was "the sceptre departing from nation whom Herod convened, because it was a theoJulah" Genesis, 49. 10, a sign that Messiah was now logical response that he wanted. he demanded of them at band. As Herod is known to have died in the as the authorized interpreters of Scripture-where rear of Rome 750, in the fourth year before the com- Christ-'the Messiah'-should be born-according to mencement of our Christian era, the birth of Christ prophecy. 5. And they said unto him. In Bethlehem of st be dated four years before the date usually as- Judea-a prompt and involuntary testimony from the ined to it, even if He was born within the year of highest tribunal; which yet at length condemned Him Herod's death, as it is next to certain that He was. to die. for thus it is written by the prophet (Micah, 5. 2). there came wise men-li., Magi' or 'Magians;' proba- 6. And thou. Bethlehem, [in] the land of Juda-the "in" Mr of the learned class who cultivated astrology and being familiarly left out, as we say, 'London, Midkindred sciences. Balaam's prophecy (Numbers, 24. 'dlesex' art not the least among the princes of Juda: 17, and perhaps Daniel's ch. 9. 24, &c.), might have for out of thee shall come a Governor, &c. This quotaoce down to them by tradition; but nothing definite tion, though differing verbally, agrees substantially skown of them. from the east-but whether from with the Hebrew and LXX. For says the prophet, Arsha, Persia, or Mesopotamia is uncertain. to Jeru-Though thou be little, yet out of thee shall come -the Jewish metropolis. 2. Saying. Where is the Ruler"- this honour more than compensating for be that is born King of the Jews? From this it would its natural insignificance; while our Evangelist, by a they were not themselves Jews. (Cf. the lan-lively turn, makes him say, "Thou art not the least: age of the Roman governor. John, 18. 33, and of the for out of thee shall come a Governor"-this distincRoman soldiers, ch. 27. 29, with the very different tion lifting it from the lowest to the highest rank. age of the Jews themselves, ch. 27. 42, &c.) The The "thousands of Juda," in the prophet, mean the Koman historians, SUETONIUS and TACITUS, bear subordinate divisions of the tribe: our Evangelist, intness to an expectation, prevalent in the East, stead of these, merely names the "princes" or heads that out of Judea should arise a sovereign of the of these families, including the districts which they world for we have seen his star in the east. Much has occupied. that shall rule-or 'feed,' as in the margin been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as ply a luminous meteor, which appeared under Decial laws and for a special purpose. and are come lewership him- 'to do Him homage,' as the word nifies; the nature of that homage depending on The circumstances of the case. That not civil but dous homage is meant here is plain from the hole strain of the narrative, and particularly v. 11. Isubtless these simple strangers expected all Jeruem to be full of its new-born King, and the time, ace, and circumstances of His birth to be familiar to every one. Little would they think that the first Ansuncement of His birth would come from themelves, and still less could they anticipate the startinstead of transporting, effect which it would dare-else they would probably have sought their ocation regarding His birth-place in some other arter But God overruled it to draw forth a noble imony to the predicted birth-place of Messiah the highest ecclesiastical authority in the na23. When Herod the king had heard these things was troubled-viewing this as a danger to his own : perhaps his guilty conscience also suggested er rounds of fear. and all Jerusalem with himfa dread of revolutionary commotions, and peralso of Herod's rage. 4. And when he had gatherthe chief priests and scribes of the people together. The as of the chief priests" included the high er the time being, together with all who had vicasly filled this office; for though the then head tae Aaronic family was the only rightful high priest, ans removed them at pleasure, to make way for creatures of their own. In this class probably were incuded also the heads of the four-and-twenty ecares of the priests. The "scribes" were at first merely transcribers of the law and synagogue-readers; terwards interpreters of the law, both civil and reliGoa, and so both lawyers and divines. The first of

my people Israel In the Old Testament, kings are, by a beautiful figure, styled "shepherds" (Ezekiel, 31. &c.). The classical writers use the same figure. The pastoral rule of Jehovah and Messiah over His people is a representation pervading all Scripture, and rich in import. (See Psalm 23; Isaiah, 40. 11; Ezekiel, 37. 24; John, 10. 11; Revelation, 7. 17.) That this prophecy of Micah referred to the Messiah, was admitted by the ancient Rabbins. The Wise Men, despatched to Bethlehem by Herod to see the Babe, and bring him word, make a Religious Offering to the Infant King, but, divinely warned, return home by an other way (v. 7-12). 7. Then Herod, when he had privily called the wise men. Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix- the date of His birth-without which he might still miss his mark. The one he had got from the Sanhedrim: the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he enquired of them diligently - rather, precisely'-what time the star appeared-presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example. 8. And he sent them to Bethlehem, and said, Go and search diligently-search out carefully-for the young child; and when ye have found him, bring me word again, that I may come and worship him also. The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe-conduct to the strangers. 9. When they had heard the king, they departed. But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could