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take two different biographies of even a mere human being, for instance, of Luther or Washington, while the history of the birth and of the death of the individual will occupy similar places, the details in the body of the two books respectively, will be found to vary both in the general selection, and in the particular order and mode of expressing them, while both works may substantially coincide, and in no case contradict each other. The distinguished British divine, Newcome, remarks: "The evangelists are more intent on representing the substance of what is spoken, than the words of the speaker; they neglect accurate order in the details of particular incidents, though they pursue a good general method; detached and distant events are sometimes joined together on account of a sameness in the scene, the persons, the cause or the consequences; in such concise histories as the Gospels, transitions are often made from one fact to another, without any intimation that important inatters intervened." (Newcome's Harmony of the Four Evangelists; preface, p. 1.)

ABBREVIATIONS, REFERENCES AND SIGNS

USED IN THIS VOLUME.

O. T. or Old Test. and N. T. respectively, indicate the Old and the New Testaments.

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comp. . . . compare, that is, the book, chapter and verse

mentioned.

f. or ff, the verse or verses following the one specified. e. g. (Latin, exempli gratiâ) for example, for instance. A. B. C. etc. prefixed to clauses of verses, in the annotations, are designed both to distinguish the particular word or words explained, and also to facilitate the reference to any particular place, and that avoid repetition.

This sign represents the two words: that is, or, equivalent to.

This sign marks sections or divisions of extended annotions, etc., and is designed for convenient reference. : The colon (:) placed after the number of a chapter indicates that the next numeral or figure designates the verse. When two or more chapters are quoted from the same book, and at the same time, they are separated by a semicolon (;).

CHAPTER I.

VERSE I. The book of the generation of Jesus Christ, the son of David, the son of Abraham.

As it was the spe

A. The Book of the Generation. cial object of Matthew to furnish Christians of Jewish birth with the evidence that our Saviour is the Messiah to whom Moses and the prophets refer (Luke 24:27; John 1:45), he commences his Gospel by connecting it with the records of the Old Testament. The numerous quotations from the latter show that it was the writer's intention to exhibit the fulfilment in Christ of a long series of predictions. Genealogical tables appear to have been the original source of Jewish historical composition. These family records often combined strictly genealogical matter with historical narratives. According to this view of the origin and subsequent use of the phrase, the first verse in Matthew is not merely the title of the genealogical table which immediately follows, but also of the whole Gospel, the main design of which is to demonstrate the truth of the statement in ver. 1, that Jesus Christ is the son of David," in the sense explained below.—“ In this first verse Matthew indicates, as in a Preface, that it is his purpose to write of Jesus Christ, the son of David, the son of Abraham. Behold, O man, thou art a sinner, and the penalty which thou deservest is death. But God has had mercy on thee, and sent a Saviour to thee, even as He promised unto Abraham and David. Have thou faith, rejoice and thank God for His mercy; behold

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the book of the generation of Jesus Christ is before thee, wherein it is written, for thy instruction and consolation, that the promises made of old, were all fulfilled in Jesus Christ."—(LUTHER.)-B. Jesus Christ. The signification of this name is: Jehovah is the Saviour. He who was "the Desire of all nations," Hagg. 2: 7, is emphatically called the SAVIOUR of the world, I Tim. 1:15; 1 John 2:2, for He saves the soul of every believer from eternal death.—Many proper names of the Jews included those usually given to God; this practice appears to have been observed by the Jews in a spirit of reverence and devotion. Moses called one of his sons Eleazer— God is my help, Exod. 18:4; Jeremiah signifies he whom Jehovah exalts; Elnathan (2 K. 24:8) in Hebrew, like the Greek Theodore and Dorothy, signifies gift of God. The blessed Saviour "took part of flesh and blood," and was "found in fashion as a man," Phil. 2:8; he also assumed a name which common mortals had previously borne. "I am meek and lowly in heart," Matt. 11:29. The name CHRIST was not originally a proper name. The corresponding Hebrew word Messiah, in the sense of the Anointed One, was given in reference to their consecration, as an official title, to priests (Ex. 28:41; Lev. 4:3, 5; 8:12). In 1 Sam. 2:10; Ps. 18:50, King and Anointed occur as equivalent terms. The spiritual import of the act of anointing is specially indicated in Isai. 611, which passage prophetically describes the Redeemer, Luke 4: 17-21. The inspired prophets taught the Jews that they should be delivered from all the evils which they suffered, by a descendant of David, whom they described as a prophet, priest and king. At a later period, all these offices, as combined in the Person of the Saviour, were summarily expressed in the one Hebrew word Messiah, Dan. 9:25, 26. In John 4:25, 26, the

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