THE ARGUMENT The whole revelation of the will of God to the children of men is usually called The Bible, that is, The book, (for the word Bible derives from the Greek Βιβλος or Βιβλιον), with a note of eminency, being indeed the Book of books, so as Luther said well that he should wish all his…

Chapter Introduction The book of the generation signifieth no more than the writing containing the genealogy or pedigree; for the Jews called all writings books. Thus, Jer. 32:10–11, the evidences of a purchase are called the book. So Isa.

The evangelist reckoneth the genealogy of our Saviour by three periods, reckoning thrice fourteen descents. The first period began in Abraham, Gen. 21:2–3 and ended in David. The second began in Solomon, and ended in Jehoiachin. The third began with Jehoiachin, and ended in Christ.

That Judas begat Phares and Zara (they were twins begot of Thamar his daughter-in-law), the relict of his son Er whom God slew, Gen. 38:7, appeareth from Gen. 38:27–30. That Phares begat Ezrom appeareth from Ruth 4:18, 1 Chron.

This exactly agreeth with the Old Testament, Ruth 4:19–20, 1 Chron. 2:10–11; only it is there said that Naasson was prince of the children of Judah, Num. 1:7, Num. 2:3, and Salmon is there called Salma.

This agreeth with Ruth 4:22, 1 Sam. 16:1, 1 Sam. 16:13. Here now ariseth the first difficulty we meet with in this genealogy, and it rather an appearance of a difficulty than a real one.

This exactly agrees with the history of the Old Testament, 1 Kings 11:43 (where he is called Rehoboam); he reigned but seventeen years, and died. 1 Kings 14:21, 1 Kings 14:31.

Jehoshaphat, here called Josaphat, in the Greek, (they having no letter to express the Hebrew ה by), was the son of Asa, a good son of a good father, 2 Chron. 17:1–2; he reigned twenty-five years, 1 Kings 22:42.

That Jotham succeeded his father Uzziah, and reigned sixteen years, agreeth with 2 Chron. 26:23, and that Ahaz his son succeeded him, agreeth with 2 Chron. 27:9; he also reigned sixteen years, and Hezekiah his son reigned in his stead, 2 Chron. 28:27.

All this exactly agreeth with the Scriptures of the Old Testament. These three princes in a lineal descent immediately succeeded each other, Manasseh (2 Kings 20:21, 1 Chron. 3:13) reigning fifty-five, Amon two, and Josiah thirty-one years, altogether eighty-eight years.

In this Jechonias 1 Chron. 3:15–16 (whoever he was) determined the evangelist’s second period of fourteen generations. But there is much dispute, both about the Jechonias who is here mentioned, and the sons of Josiah as they are reckoned up 1 Chron.

This Jechonias 1 Chron. 3:17–19 is generally thought to be Jehoiachin, the son of Jehoiakin; he is called Jeconiah, 1 Chron. 3:16, as well as Jehoiachin, 2 Chron. 36:8; so also he is called Jeconiah the son of Jehoiakim, Jer. 24:1. That this Jechonias begat Salathiel Ezra 3:2, Ezra 5:2, Neh.

Here are divers objections made to this last part of the genealogy, and in a great measure caused from the difference between Matthew and Luke; but I shall not attempt any reconciliation of those differences till I come to Luke 3:23–38.

How Luke cometh to make Joseph the son of Heli we shall inquire (if God please) when we come to his third chapter: but from this verse ariseth a very grave question, viz.

The evangelist, for reasons which we cannot fathom, reduces our Saviour’s progenitors to fourteen in each period of the Jewish state; and in the first period, determining with David, there were no more. In the second, he leaveth out three kings descended from the daughter of Ahab.

The evangelist prefaceth this extraordinary birth of our Saviour in this manner. Now the birth or Jesus Christ was on this wise; not in the ordinary course and manner in which children are conceived and brought forth into the world (with child of the Holy Ghost Luke 1:35), but in this wonderful…

It was found she was with child, possibly herself or some of her friends told it to Joseph her espoused husband; it is plain from this text he came to the knowledge of it, for upon it, the evangelist saith, he was minded to put her away privily.

What we have in this verse assures us, that Joseph was not only inclined, by the kindness and benignity of his own natural temper, and by his charity, to that moderate resolution he had taken up, but also more immediately influenced by God, who was now sending a messenger to him to tell him what he…

When the usual time of women is accomplished, she shall bring forth a Son, and thou shalt call his name Jesus. He shall not be thy natural son, but he shall be her son, not begot by thee, but brought forth by her, so flesh of her flesh. His name shall be called Jesus by thee, or by his mother.

By these great acts of Divine Providence, that which was spoken and prophesied of by Isaiah, Isa. 7:14, speaking by inspiration from God, was fulfilled.

The will of God (as we heard) was revealed to Joseph in a dream. It is God that giveth a power to sleep, and a power to awake; therefore it is said, being raised from sleep, he showed both his faith and obedience; his faith in the Divine revelation, a certainty of which he had doubtless by some…