Matthew 2 commentary

Those who live at the greatest distance from the means of grace often use most diligence, and learn to know the most of Christ and his salvation. But no curious arts, or mere human learning, can direct men unto him. We must learn of Christ by attending to the word of God, as a light that shineth in a dark place, and by seeking the teaching of the Holy Spirit. And those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, make it their business to worship him. Though Herod was very old, and never had shown affection for his family, and was not himself likely to live till a new-born infant had grown up to manhood, he began to be troubled with the dread of a rival. He understood not the spiritual nature of the Messiah's kingdom. Let us beware of a dead faith. A man may be persuaded of many truths, and yet may hate them, because they interfere with his ambition, or sinful indulgences. Such a belief will make him uneasy, and the more resolved to oppose the truth and the cause of God; and he may be foolish enough to hope for success therein.

What joy these wise men felt upon this sight of the star, none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a spirit of bondage, at length receive the Spirit of adoption, witnessing with their spirits that they are the children of God. We may well think what a disappointment it was to them, when they found a cottage was his palace, and his own poor mother the only attendant he had. However, these wise men did not think themselves baffled; but having found the King they sought, they presented their gifts to him. The humble inquirer after Christ will not be stumbled at finding him and his disciples in obscure cottages, after having in vain sought them in palaces and populous cities. Is a soul busy, seeking after Christ? Would it worship him, and does it say, Alas! I am a foolish and poor creature, and have nothing to offer? Nothing! Hast thou not a heart, though unworthy of him, dark, hard, and foul? Give it to him as it is, and be willing that he use and dispose of it as it pleases him; he will take it, and will make it better, and thou shalt never repent having given it to him. He shall frame it to his own likeness, and will give thee himself, and be thine for ever. The gifts the wise men presented were gold, frankincense, and myrrh. Providence sent these as a seasonable relief to Joseph and Mary in their present poor condition. Thus our heavenly Father, who knows what his children need, uses some as stewards to supply the wants of others, and can provide for them, even from the ends of the earth.

Egypt had been a house of bondage to Israel, and particularly cruel to the infants of Israel; yet it is to be a place of refuge to the holy Child Jesus. God, when he pleases, can make the worst of places serve the best of purposes. This was a trial of the faith of Joseph and Mary. But their faith, being tried, was found firm. If we and our infants are at any time in trouble, let us remember the straits in which Christ was when an infant.

Herod killed all the male children, not only in Bethlehem, but in all the villages of that city. Unbridled wrath, armed with an unlawful power, often carries men to absurd cruelties. It was no unrighteous thing with God to permit this; every life is forfeited to his justice as soon as it begins. The diseases and deaths of little children are proofs of original sin. But the murder of these infants was their martyrdom. How early did persecution against Christ and his kingdom begin! Herod now thought that he had baffled the Old Testament prophecies, and the efforts of the wise men in finding Christ; but whatever crafty, cruel devices are in men's hearts, the counsel of the Lord shall stand.

Egypt may serve to sojourn in, or take shelter in, for awhile, but not to abide in. Christ was sent to the lost sheep of the house of Israel, to them he must return. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise and depart thither, when we are called for, as Joseph did out of Egypt. The family must settle in Galilee. Nazareth was a place held in bad esteem, and Christ was crucified with this accusation, Jesus the Nazarene. Wherever Providence allots the bounds of our habitation, we must expect to share the reproach of Christ; yet we may glory in being called by his name, sure that if we suffer with him, we shall also be glorified with him.

1. Now when Jesus had been born How it came about that Jesus was born in Bethlehem, Matthew does not say. The Spirit of God, who had appointed the Evangelists to be his clerks, “Scribas;” — “greffiers.”—Clerks, not Authors in the ordinary meaning of that term, but persons who wrote to the dictation of another. This conveys the idea of what is frequently called plenary inspiration. If such a term as Clerk, or Penman, may be supposed to lower the sacred writers, it is not by a comparison of them with uninspired historians, the ablest of whom cannot, without arrogance, aspire to an equal level with those who wrote by inspiration. But when man is brought into a comparison with God, no language can express too strongly the infinite distance between the parties. The Evangelists do not ask the praise of invention, or judgment, or of anything else which would imply that the work was their own production. But they lay claim to a loftier and peculiar distinction, that they faithfully committed to writing that history which they were honored to receive from its Divine Author. Holy men of God spake as they were moved by the Holy Ghost, (2 Peter 1:21.) — Ed. appears purposely to have regulated their style in such a manner, that they all wrote one and the same history, with the most perfect agreement, but in different ways. It was intended, that the truth of God should more clearly and strikingly appear, when it was manifest that his witnesses did not speak by a preconcerted plan, but that each of them separately, without paying any attention to another, wrote freely and honestly what the Holy Spirit dictated.

This is a very remarkable narrative. God brought Magi from Chaldea, to come to the land of Judea, for the purpose of adoring Christ, in the stable where he lay, amidst the tokens, not of honor, but of contempt. It was a truly wonderful purpose of God, that he caused the entrance of his Son into the world to be attended by deep meanness, and yet bestowed upon him illustrious ornaments, both of commendation and of other outward signs, that our faith might be supplied with everything necessary to prove his Divine Majesty.

A beautiful instance of real harmony, amidst apparent contradiction, is here exhibited. A star from heaven announces that he is a king, to whom a manger, intended for cattle, serves for a throne, because he is refused admittance among the lowest of the people. His majesty shines in the East, while in Judea it is so far from being acknowledged, that it is visited by many marks of dishonor. Why is this? The heavenly Father chose to appoint the star and the Magi as our guides, to lead directly to his Son: while he stripped him of all earthly splendor, for the purpose of informing us that his kingdom is spiritual. This history conveys profitable instruction, not only because God brought the Magi to his Son, as the first-fruits of the Gentiles, but also because he appointed the kingdom of his Son to receive their commendation, and that of the star, for the confirmation of our faith; that the wicked and malignant contempt of his nation might not render him less estimable in our eyes.

Magi is well known to be the name given by the Persians and Chaldees to astrologers and philosophers: and hence it may readily be conjectured that those men came from Persia. “Le mot Grec, (μάγαι,) du quel use l'Evangeliste est celuy d'ou vient le mot de Magiciens: mais les Perses et Chaldeens nomment ainsi leurs Astrologues et Philosophes: et pourtant nous l'avons traduit par ce mot de Sages. Parquoy il y a grande apparence de dire qu'ils etoyent venus du pays des Perses.” — “The Greek word, (μάγοι,) which the Evangelist employs, is that from which the word Magicians is derived: but the Persians and Chaldees give this name also to their Astrologers and Philosophers: and therefore we have translated it by the word Sages, or Wise men. Wherefore there is great probability in saying that they had come from the country of the Persians.” As the Evangelist does not state what was their number, it is better to be ignorant of it, than to affirm as certain what is doubtful. Papists have been led into a childish error, of supposing that they were three in number: because Matthew says, that they brought gold, frankincense, and myrrh, (verse 11.) But the historian does not say, that each of them separately presented his own gift. He rather says, that those three gifts were presented by them in common. That ancient author, whoever he may be, whose imperfect Commentary on Matthew bears the name of Chrysostom, and is reckoned among Chrysostom’s works, says that they were fourteen. This carries as little probability as the other. It may have come from a tradition of the Fathers, but has no solid foundation. But the most ridiculous contrivance of the Papists on this subject is, that those men were kings, because they found in another passage a prediction, that

the kings of Tarshish, and of the Isles, and of Sheba, would offer gifts to the Lord, (Psalm 72:10.)

Ingenious workmen, truly, who, in order to present those men in a new shape, have begun with turning the world from one side to another: for they have changed the south and west into the east! Beyond all doubt, they have been stupified by a righteous judgment of God, that all might laugh at the gross ignorance of those who have not scrupled to adulterate “and, change the truth of God into a lie,” (Romans 1:25.)

The first inquiry here is: Was this star one of those which the Lord created in the beginning (Genesis 1:1,16) to “garnish the heavens?” (Job 26:13.) Secondly, Were the magi led by their acquaintance with astrology to conclude that it pointed out the birth of Christ? On these points, there is no necessity for angry disputation: but it may be inferred from the words of Matthew, that it was not a natural, but an extraordinary star. It was not agreeable to the order of nature, that it should disappear for a certain period, and afterwards should suddenly become bright; nor that it should pursue a straight course towards Bethlehem, and at length remain stationary above the house where Christ was. Not one of these things belongs to natural stars. It is more probable that it resembled Calvin says, not that it was a comet, but that it resembled a comet; and it is probable enough that the meteor assumed that aspect. He refutes, in a masterly and conclusive manner, the supposition that it was “natural star,” but, with modesty and good sense, avoids shocking the prejudices of his age. Of astrology he speaks more doubtfully. If he had lent the countenance of his name to that pretended science, we ought not to have blamed him severely. Long after he had left the world, men of powerful minds, and of extensive attainments in science, found it no easy matter to disentangle themselves from its meshes, and to proclaim their freedom. But Calvin needs no vindication. He has left us a treatise, Adversus Astrologiam Judiciarium, "Against Judicial Astrology;" which Servetus, as much his inferior in philosophical views in sterling worth, brings forward as one of his charges. Damnatam a me fuisse Astrologiam conqueritur, says Calvin; "It is made a ground of complaint against me that I have condemned astrology." — Ed. a comet, and was seen, not in the heaven, but in the air. Yet there is no impropriety in Matthew, who uses popular language, calling it incorrectly a star.

This almost decides likewise the second question: for since astrology is undoubtedly confined within the limits of nature, its guidance alone could not have conducted the Magi to Christ; so that they must have been aided by a secret revelation of the Spirit. I do not go so far as to say, that they derived no assistance whatever from the art: but I affirm, that this would have been of no practical advantage, if they had not been aided by a new and extraordinary revelation.

2. Where is he who has been born King? The notion of some commentators, that he is said to have been born King, by indirect contrast with one who has been made or created a king, appears to me too trifling. I rather suppose the Magi to have simply meant, that this king had been recently born, and was still a child, by way of distinguishing him from a king who is of age, and who holds the reins of government: for they immediately add, that they had been drawn, not by the fame of his exploits, or by any present exhibitions of his greatness, but by a heavenly presage of his future reign. But if the sight of a star had so powerful an effect on the Magi, woe to our insensibility, who, now that Christ the King has been revealed to us, are so cold in our inquiries after him!

And have come that we may worship him The reason why the star had been exhibited was, to draw the Magi into Judea, that they might be witnesses and heralds of the new King. “Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy.” — “That there they might be as heralds, to carry the tidings of the new King.” So far as respects themselves, they had not come to render to Christ such pious worship, as is due to the Son of God, but intended to salute him, according to the Persian custom, “Persico more;” — “selon la coustume de leur pays;” — “according to the custom of their country.” as a very eminent King. For their views, with regard to him, probably went no farther, than that his power and exalted rank would be so extraordinary as to impress all nations with just admiration and reverence. It is even possible, that they wished to gain his favor beforehand, that he might treat them favorably and kindly, if he should afterwards happen to possess dominion in the east.

3. Herod the king was troubled Herod was not unacquainted with the predictions, which promised to the Jews a King, who would restore their distressful and ruinous affairs to a prosperous condition. He had lived from a child among that nation, and was thoroughly acquainted with their affairs. Besides, the report was spread everywhere, and could not be unknown to the neighboring nations. Yet he is troubled, as if the matter had been new and unheard of; because he put no trust in God, and thought it idle to rely on the promises of a Redeemer; and particularly because, with the foolish confidence incident to proud men, he imagined that the kingdom was secure to himself and his descendants. But though, in the intoxication of prosperity, he was formerly accustomed to view the prophecies with scorn, the recollection of them now aroused him to sudden alarm. For he would not have been so strongly moved by the simple tale of the Magi, if he had not remembered the predictions, which he had formerly looked upon as harmless, “Lusoria;” alluding to the phrase used by Seneca and others, lusoria fulmina, “harmless thunderbolts.” and of no importance. Thus, when the Lord has permitted unbelievers to sleep, he suddenly breaks their rest. “Il les resveille tout soudain, et leur fait bien sentir leur folie.” — “He awakes them all on a sudden, and makes them deeply feel their folly.”

And all Jerusalem with him This may be explained in two ways. Either the people were roused, in a tumultuous manner, by the novelty of the occurrence, though the glad tidings of a king who had been born to them were cordially welcomed. Or the people, accustomed to distresses, and rendered callous by long endurance, dreaded a change which might introduce still greater calamities. For they were so completely worn down, and almost wasted, by continued wars, that their wretched and cruel bondage appeared to them not only tolerable, but desirable, provided it were accompanied by peace. This shows how little they had profited under God’s chastisements: for they were so benumbed and stupified, that the promised redemption and salvation almost stank “Quodammodo foeteret,” in their nostrils. Matthew intended, I have no doubt, to express their ingratitude, in being so entirely broken by the long continuance of their afflictions, as to throw away the hope and desire of the grace which had been promised to them.

4. Having assembled the priests Though deep silence prevailed respecting Christ in the Hall of Herod, yet, as soon as the Magi have thrown out the mention of a King, predictions are remembered, which formerly lay in oblivion. Herod instantly conjectures, that the King, about whom the Magi inquire, is the Messiah whom God had formerly promised, (Daniel 9:25.) Here again it appears, that Herod is seriously alarmed, when he puts such earnest inquiries; and no wonder. All tyrants are cowards, and their cruelty produces stronger alarm in their own breasts than in the breasts of others. Herod must have trembled more than others, because he perceived that he was reigning in opposition to God.

This new investigation shows, that the contempt of Christ, before the arrival of the Magi, must have been very deep. At a later period, the scribes and high priests labored with fury to corrupt the whole of the Scripture, that they might not give any countenance to Christ. But on the present occasion they reply honestly out of the Scripture, and for this reason, that Christ and his Gospel have not yet given them uneasiness. And so all ungodly persons find no difficulty in giving their assent to God on general principles; but when the truth of God begins to press them more closely, they throw out the venom of their rebellion.

We have a striking instance of this, in our own day, among the Papists. They freely own, that he is the only-begotten Son of God, clothed with our flesh, and acknowledge the one person of God-man, as subsisting in the two natures. But when we come to the power and office of Christ, a contest immediately breaks out; because they will not consent to take a lower rank, and much less to be reduced to nothing. In a word, so long as wicked men think that it is taking nothing from themselves, they will yield to God and to Scripture some degree of reverence. But when Christ comes into close conflict with ambition, covetousness, pride, misplaced confidence, hypocrisy, and deceit, they immediately forget all modesty, and break out into rage. Let us therefore learn, that the chief cause of blindness in the enemies of truth is to be found in their wicked affections, which change light into darkness.

6. And thou, Bethlehem The scribes quoted faithfully, no doubt, the words of the passage in their own language, as it is found in the prophet. But Matthew reckoned it enough to point out the passage; and, as he wrote in Greek, he followed the ordinary reading. This passage, and others of the same kind, readily suggest the inference, that Matthew did not compose his Gospel in the Hebrew language. It ought always to be observed that, whenever any proof from Scripture is quoted by the apostles, though they do not translate word for word, and sometimes depart widely from the language, yet it is applied correctly and appropriately to their subject. Let the reader always consider the purpose for which passages of Scripture are brought forward by the Evangelists, so as not to stick too closely to the particular words, but to be satisfied with this, that the Evangelists never torture Scripture into a different meaning, but apply it correctly in its native meaning. But while it was their intention to supply with milk children and “novices” (1 Timothy 3:6) in faith, who were not yet able to endure “strong meat,” (Hebrews 5:12,) there is nothing to prevent the children of God from making careful and diligent inquiry into the meaning of Scripture, and thus being led to the fountain by the taste which the apostles afford.

Let us now return to the prediction. Thus it stands literally in the Prophet:

“And thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth to me, who is Ruler in Israel,” (Micah 5:2.)

For Ephratah Matthew has put Judah, but the meaning is the same; for Micah only intended, by this mark, to distinguish the Bethlehem of which he speaks, from another Bethlehem, which was in the tribe of Zebulun. There is greater difficulty in what follows: for the Prophet says, that Bethlehem is little, when reckoned among the governments of Judah, while Matthew, on the contrary: speaks highly of its rank as one of the most distinguished: thou art by no means the least among the princes of Judah This reason has induced some commentators to read the passage in the prophet as a question, Art thou little among the thousands of Judah? But I rather agree with those who think that Matthew intended, by this change of the language, to magnify the grace of God in making an inconsiderable and unknown town the birth-place of the highest King. Although Bethlehem received this distinguished honor, it was of no advantage to its inhabitants, but brought upon them a heavier destruction: for there an unworthy reception was given to the Redeemer. For he is to be Ruler, Matthew has put he shall feed, (ποιμανεῖ) But he has expressed both, when he says, that Christ is the leader, (ἡγούμενος,) and that to him is committed the office of feeding his people.

MATTHEW 2:7-12

Matthew 2:7-12

7. Then Herod, having secretly called the Magii inquired at them carefully at what time the star had appeared 8. And having ordered them to go to Bethlehem, he said, Go, inquire concerning the young child; and, when ye have found him, bring me back information, that I also may come and worship him. 9. But they, having heard the King, departed; and, lo, the star which they had seen in the East went before them, till, having advanced, it stood above the place in which the child was. 10. And, when they had seen the star, they rejoiced exceedingly with great joy. 11. And, entering the house, they found the young child with Mary his mother, and, falling down, they worshipped him: and, having opened their treasures, they presented to him gifts, gold, frankincense, and myrrh. 12. And, warned by a heavenly intimation through a dream, that they should not return to Herod, they departed, by another way, into their own country.

7. Then Herod, having secretly called the Magi The tyrant did not dare to avow his fear and uneasiness, lest he might give fresh courage to a people, by whom he knew that he was hated. In public, therefore, he pretends that this matter does not concern him, but inquires secretly, in order to meet immediate danger. Though a bad conscience made him timid, there can be no doubt that God struck his mind with an unusual fear, which for a time made him incapable of reflection, and almost deprived him of the use of reason. For nothing was more easy than to send one of his courtiers as an escort, under the pretense of courtesy, who would investigate the whole matter, and immediately return. Herod certainly was a man of no ordinary address, and of great courage. It is the more surprising that, in a case of extremity, and when the remedy is at hand, he remains in a state of amazement, and almost dead. Let us learn, that a miracle was effected, in rescuing the Son of God from the jaws of the lion. Not less at the present day does God infatuate his enemies, so that a thousand schemes of injuring and ruining his Church do not occur to their minds, and even the opportunities which are at hand are not embraced. The trick which Herod practiced on the Magi, by pretending that he also would come for the purpose of worshipping Christ, was avoided by the Lord, as we shall see, in another way. But as Herod’s dread of arousing the people against him deprived him of the use of his reason, so again he is driven by such madness, that he does not hesitate or shudder at the thought of provoking God. For he knew that, if a King were born, it was ordained by God, that he should raise up the throne “of David, which was fallen,” (Amos 9:11.) He does not therefore attack men, but furiously dares to fight with God. Two things claim our attention. He was seized with a spirit of giddiness, to attack God; and, on the other hand, his manner of acting was childish: for his design was frustrated, so that he was like a “blind man groping in darkness.” Like many others of his scriptural allusions, this is not marked by our Author. It approaches very nearly to the language of one of the curses pronounced by Moses on the people of Israel, “If they should not hearken unto the voice of the Lord their God;” — “thou shalt grope at noon-day as the blind gropeth in darkness,” (Deuteronomy 28:15,29.) But it is more likely that he had in his eye a passage from the book of Job. In the opening description of “the devices of the crafty,” Herod, who is pronounced by Calvin to have been “a man of no ordinary address, and another Herod, whom our Lord designates that fox, (Luke 13:32,) are so exactly delineated, that it might almost be imagined they had sat for the picture. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong. They meet with darkness in the day-time, and grope in the noon-day as in the night,” (Job 5:12-14.) — Ed.

9. But they, having heard the King, departed It is truly an instance of base sluggishness, that not one of the Jews offers himself as an escort to those foreigners, to go and see the King who had been promised to their own nation. The scribes show them the way, and point out the place where he was born; but they allow them to depart alone: not one moves a step. They were afraid, perhaps, of Herod’s cruelty: but it displayed wicked ingratitude that, for the sake of the salvation which had been offered to them, they were unwilling to undergo any risk, and cared less about the grace of God than about the frown of a tyrant. The whole nation, I have lately showed, was so degenerate, that they chose rather to be oppressed with the yoke of tyranny, than to submit to any inconvenience arising from a change. If God had not fortified the minds of the Magi by his Spirit, they might have been discouraged by this state of things. But the ardor of their zeal is unabated; they set out without a guide. And yet the means of confirming their faith are not wanting; for they hear that the King, who had been pointed out to them by a star, was long ago described, in glowing language, by divine predictions. It would seem that the star, which hitherto guided them in the way, had lately disappeared. The reason may easily be conjectured. It was, that they might make inquiry in Jerusalem about the new King, and might thus take away all excuse from the Jews, who, after having been instructed about the Redeemer who was sent to them, knowingly and willingly despise him.

11. They found the young child So revolting a sight might naturally have created an additional prejudice; for Christ was so far from having aught of royalty surrounding him, that he was in a meaner and more despised condition than any peasant child. But they are convinced that he is divinely appointed to be a King. This thought alone, deeply rooted in their minds, procures their reverence. They contemplate in the purpose of God his exalted rank, which is still concealed from outward view. “Car ils considerent et contemplent au conseil de Dieu sa dignite et magnificence royale, laquelle n'apparoissoit point encores;” — “for they consider and contemplate in the purpose of God his royal dignity and splendor, which did not yet appear,” Holding it for certain, that he will one day be different from what he now appears, they are not at all ashamed to render to him the honors of royalty.

Their presents show whence they came: for there can be no doubt that they brought them as the choicest productions of their country. We are not to understand, that each of them presented his own offering, but that the three offerings, which are mentioned by Matthew, were presented by all of them in common. Almost all the commentators indulge in speculations about those gifts, as denoting the kingdom, priesthood, and burial of Christ. They make gold the symbol of his kingdom, — frankincense, of his priesthoods, — and myrrh, of his burial. I see no solid ground for such an opinion. It was customary, we know, among the Persians, when they offered homage to their kings, to bring a present in their hands. The Magi select those three for the produce of which Eastern countries are celebrated; just as Jacob sent into Egypt the choicest and most esteemed productions of the soil.

“Take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices and myrrh, nuts and almonds,” (Genesis 43:11.)

Again, in rendering homage, according to the custom of Persia, to him whom they still regarded as an earthly King, they offered the productions of the soil. Our duty is, to adore him in a spiritual manner: for the lawful and reasonable worship which he demands is, that we consecrate first ourselves, and then all that we have, to his service.

LUKE 2:22-32

Luke 2:22-32

22. And after that the days of their “Les jours de la purification d'iceux, ou, d'icelle, assavoir de Marie,”(Leviticus 12:6.)—”The days of the purification of them, or, of her, namely of Mary,” (Leviticus 12:6.) purification were fulfilled according to the law of Moses, they brought him to Jerusalem, that they might present him to the Lord, 23. As it is written in the Law of the Lord, Every male opening the womb shall be called holy to the Lord: 24. And that they might offer a sacrifice, according to what is said in the Law of the Lord, a pair of turtle-doves, or two young pigeons. 25. And, lo, there was a man in Jerusalem, whose name was Simeon, and that man was just and devout, “Craignant Dieu;” — “fearing God.” waiting for the consolation of Israel, and the Holy Spirit was upon him. 26. And he had received a revelation “Lequel avoit este adverti divinement par le Sainct Esprit;” — “who had been divinely warned by the Holy Spirit” from the Holy Spirit, that he would not see death before he saw the Lord's Christ. 27. And he came by the Spirit into the temple. “Icelui estant meu par le Sainct Esprit, vint au Temple.” — “He, being moved by the Holy Ghost, came to the Temple.” And when the parents brought the young child Jesus, that they might do according to the custom of the Law for him, 28. He also took him into his arms: and blessed God, and said, 29. Thou now sendest thy servant away, O Lord, according to thy word, in peace, 30. For my eyes have seen thy salvation, 31. Which thou hast prepared before the face of all nations: 32. A light for the enlightening of the Gentiles, and the glory of thy people Israel.

13. And when they had departed How many days elapsed from the departure of the Magi, till Joseph was ordered to flee into Egypt, is not known, nor is it of much importance to inquire: only it is probable that the Lord spared Mary, till she was so far recovered from childbirth as to be able to perform the journey. It was a wonderful purpose of God, that he chose to preserve his Son by flight. The mind of Joseph must have been harassed by dangerous temptations, when he came to see that there was no hope but in flight: for in flight there was no appearance of divine protection. Besides, it was very difficult to reconcile the statement, that he who was to be the Savior of all, could not be preserved without the exertion of a mortal man. But, in preserving the life of his Son, God maintained such reserve, as to give some indications of his heavenly power, and yet not to make it so manifest as to prevent it from being concealed under the appearance of weakness: for the full time of glorifying Christ openly was not yet come. The angel predicts an event which was hidden, and unknown to men. That is an evident proof of divine guidance. But the angel orders him to defend the life of the child by flight and exile. This belongs to the weakness of flesh, to which Christ was subjected.

We are here taught, that God has more than one way of preserving his own people. Sometimes he makes astonishing displays of his power; while at other times he employs dark coverings or shadows, from which feeble rays of it escape. This wonderful method of preserving the Son of God under the cross teaches us, that they act improperly who prescribe to God a fixed plan of action. Let us permit him to advance our salvation by a diversity of methods; and let us not refuse to be humbled, that he may more abundantly display his glory. Above all, let us never avoid the cross, by which the Son of God himself was trained from his earliest infancy. This flight is a part of the foolishness of the cross, but it surpasses all the wisdom of the world. That he may appear at his own time as the Savior of Judea, he is compelled to flee from it, and is nourished by Egypt, from which nothing but what was destructive to the Church of God had ever proceeded. Who would not have regarded with amazement such an unexpected work of God?

Joseph immediately complies with the injunction of the Angel. This is another proof of the certainty of the dream: for such promptitude of obedience plainly shows, that he had no doubt whatever, that it was God who had enjoined him to take flight. This eager haste may wear somewhat of the aspect of distrust: for the flight by night had some appearance of alarm. But it is not difficult to frame an excuse. He saw that God had appointed a method of safety which was low and mean: and he concludes that he is at liberty to take flight in such a state of alarm as is commonly produced by extreme danger. Our fear ought always to be regulated by the divine intimations. If it agrees with them, it will not be opposed to faith.

Be thou there until I have told thee By these words the Angel declares, that the life of the child will, even in future, be the object of the divine care. Joseph needed to be thus strengthened, so as to conclude with certainty, that God would not only conduct him in the journey, but that, during his banishment, God would be his constant protector. And in this way God was pleased to allay many anxieties, with which the heart of the good man must have been perplexed, so that he enjoyed serenity of mind during his sojourn in Egypt. But for this, not a moment would have passed without numerous temptations, when he saw himself excluded not only from the inheritance promised by God to all his saints, — but from the temple, from sacrifices, from a public profession of his faiths, — and was living among the worst enemies of God, and in a deep gulf of superstitions. He carried with him, indeed, in the person of the child, all the blessings which the Fathers had hoped to enjoy, or which the Lord had promised to them: but as he had not yet made such proficiency in faith, and in the knowledge of Christ, he needed to be restrained by this injunction, Be thou there until I have told thee, that he might not be displeased at languishing in banishment from his country among the Egyptians.

15. Out of Egypt have I called my Son Matthew says that a prediction was fulfilled. Some have thought, that the intention of the prophet was different from what is here stated, and have supposed the meaning to be, that the Jews act foolishly in opposing and endeavoring to oppress the Son of God, because the Father hath called him out of Egypt In this way, they grievously pervert the words of the prophet, (Hosea 11:1,) the design of which is, to establish a charge of ingratitude against the Jews, who, from their earliest infancy, and from the commencement of their history, had found God to be a kind and generous Father, and yet were provoking him by fresh offenses. Beyond all question, the passage ought not to be restricted to the person of Christ: and yet it is not tortured by Matthew, but skilfully applied to the matter in hand.

The words of the prophet ought to be thus interpreted: “When Israel was yet a child, I brought him out of that wretched bondage in which he had been plunged. He was formerly like a dead man, and Egypt served him for a grave; but I drew him out of it as from the womb, and brought him into the light of life.” And justly does the Lord speak in this manner; for that deliverance was a sort of birth of the nation. Then were openly produced letters of adoption, when, by the promulgation of the law, they became “the Lord’s portion,” (Deuteronomy 32:9,) “a royal priesthood, and a holy nation,” (1 Peter 2:9;) when they were separated from the other nations, and when, in short, God “set up his tabernacle” (Leviticus 26:11) to dwell in the midst of them. The words of the prophet import, that the nation was rescued from Egypt as from a deep whirlpool of death. Now, what was the redemption brought by Christ, but a resurrection from the dead, and the commencement of a new life? The light of salvation had been almost extinguished, when God begat the Church anew in the person of Christ. Then did the Church come out of Egypt in its head, as the whole body had been formerly brought out.

This analogy prevents us from thinking it strange, that any part of Christ’s childhood was passed in Egypt. The grace and power of God became more illustrious, and his wonderful purpose was more distinctly seen, when light came out of darkness, and life out of hell. Otherwise, the sense of the flesh might have broken out here in contemptuous language, “Truly a Redeemer is to come out of Egypt!” “Qui croira que le Redempteur viene d'Egypte?” — “Who will believe that a Redeemer will come out of Egypt?“ Matthew therefore reminds us, that it is no strange or unwonted occurrence for God to call his Son out of that country; and that it serves rather to confirm our faith, that, as on a former occasion, so now again, the Church of God comes out of Egypt. There is this difference, however, between the two cases. The whole nation was formerly shut up in the prison of Egypt; while, in the second redemption, it was Christ, the head of the Church alone, who was concealed there, but who carried the salvation and life of all shut up in his own person.

16. Then Herod when he saw Matthew speaks according to what Herod felt and thought about the matter. He believed that the Magi had deceived him, because they did not choose to take part in his wicked cruelty. He was rather taken in his own trickery, — in his base pretense, that he too intended to pay homage to the new King.

Josephus makes no mention of this history. The only writer who mentions it is Macrobius, in the Second Book of his Saturnalia, where, relating the jokes and taunts of Augustus, he says: When he heard that, by Herod’s command, the children in Syria under two years of age had been slain, and that his own son had been slain among the crowd, “I would rather,” said he, “have been Herod’s hog than his son.” But the authority of Matthew alone is abundantly sufficient for us. Josephus certainly ought not to have passed over a crime so worthy of being put on record. But there is the less reason to wonder that he says nothing about the infants; for he passes lightly over, and expresses in obscure language, an instance of Herod’s cruelty not less shocking, which took place about the same time, when he put to death all the Judges, who were called the Sanhedrim, that hardly a remnant might remain of the stock of David. It was the same dread, I have no doubt, that impelled him to both of these murders.

There is some uncertainty about the date. “Toutefois on ne sait pas certainement si ce fut en mesme temps.” — “However, it is not known certainly if it was at the same time.” Matthew says, that they were slain from two years old and under, according to the time which he had inquired at the Magi: from which we may infer that Christ had then reached that age, or at least was not far from being two years old. Some go farther, and conclude that Christ was about that age at the time when the Magi came. But I contend that the one does not follow from the other. With what terror Herod was seized when the report was widely spread about a new king who had been borne, “Quand les premieres nouvelles vindrent de la naissance du nouveau Roy, et que le bruit en commenca a courir;” — “when the first news arrived of the birth of the new King, and when the noise about it began to spread.” we have lately seen. Fear prevented him at that time from employing a traitor, in a secret manner, to make an investigation. “La crainte l'empescha lors d'envoyer secretement quelque traistre pour espier comme tout alloit;” — “fear prevented him at that time from employing some traitor to spy how all went.” There is no reason to wonder that he was restrained, for some time, from the commission of a butchery so hateful and shocking, particularly while the report about the arrival of the Magi was still recent. It is certainly probable, that he revolved the crime in his mind, but delayed it till a convenient opportunity should occur. It is even possible, that he first murdered the Judges, in order to deprive the people of their leaders, and thus to compel them to look upon the crime as one for which there was no remedy. “Et pent estre qu'il a premierement mis a mort les Juges, afin qu'apres avoir oste au poure peuple ses conducteurs, il peust sans contredit luy tenir le pie sui la gorge, et en faire a son plaisir.” — “And perhaps he first put the Judges to death, that, after having deprived the wretched people of their leaders, he might without opposition, set his foot on their throat, and do with them at his pleasure.”

We may now conclude it to be a frivolous argument, on which those persons rest, who argue, that Christ was two years old when he was worshipped by the Magi, because, according to the time when the star appeared, Herod slew the children who were a little below two years old. Such persons take for granted, without any proper ground, that the star did not appear till after that the Virgin had brought forth her child. It is far more probable, that they had been warned early, and that they undertook the journey close upon the time of the birth of Christ, that they might see the child when lately born, in the cradle, or in his mother’s lap. It is a very childish imagination that, because they came from an unknown country, and almost from another world, they had spent about two years on the road. The conjectures stated by Osiander Andrew Osiander, (grandfather of Dr Andrew Osiander, a Lutheran divine,) author of several works which gained him not a little celebrity, among which is Harmonia Evangelica — Ed. are too absurd to need refutation.

But there is no inconsistency in the thread of the story which I propose, — that the Magi came when the period of child-bearing was not yet over, and inquired after a king who had been born, not after one who was already two years old; that, after they had returned to their own country, Joseph fled by night, but still in passing discharged a pious duty at Jerusalem, (for in so populous a city, where there was a constant influx of strangers from every quarter, he might be secure from danger;) that, after he had departed to Egypt, Herod began to think seriously about his own danger, and the ulcer of revenge, which he had nourished in his heart for more than a year and half, at length broke out. The adverb then (τότε) does not always denote in Scripture uninterrupted time, “Sans qu'il y ait rien entre-deux;” — “without there being anything between the two,” but frequently occurs, when there is a great distance between the events.

18. A voice was heard in Ramah It is certain that the prophet describes (Jeremiah 31:15) the destruction of the tribe of Benjamin, which took place in his time: for he had foretold that the tribe of Judah would be cut off, to which was added the half of the tribe of Benjamin. He puts the mourning into the mouth of Rachel, who had been long dead. This is a personification, (προσωποποιϊα,) which has a powerful influence in moving the affections. It was not for the mere purpose of ornamenting his style, that Jeremiah employed rhetorical embellishments. There was no other way of correcting the hardness and stupidity of the living, than by arousing the dead, as it were, from their graves, to bewail those divine chastisements, which were commonly treated with derision. The prediction of Jeremiah having been accomplished at that time, Matthew does not mean that it foretold what Herod would do, but that the coming of Christ occasioned a renewal of that mourning, which had been experienced, many centuries before, by the tribe of Benjamin.

He intended thus to meet a prejudice which might disturb and shake pious minds. It might be supposed, that no salvation could be expected from him, on whose account, as soon as he was born, infants were murdered; nay more, that it was an unfavorable and disastrous omen, that the birth of Christ kindled a stronger flame of cruelty than usually burns amidst the most inveterate wars. But as Jeremiah promises a restoration, where a nation has been cut off, down to their little children, so Matthew reminds his readers, that this massacre would not prevent Christ from appearing shortly afterwards as the Redeemer of the whole nation: for we know that the whole chapter in Jeremiah, in which those words occur, is filled with the most delightful consolations. Immediately after the mournful complaint, he adds,

“Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord, and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to thine own border,” (Jeremiah 31:16, 17.)

Such was the resemblance between the former calamity which the tribe of Benjamin had sustained, and the second calamity, which is here recorded. Both were a prelude of the salvation which was shortly to arrive. “C'est que l'une et l'autre a est, comme le message apportant les nouvelles du salut qui approchoit.” — “It is, that both were, as it were, the message bringing the tidings of the salvation which was approaching.”

MATTHEW 2:19-23

Matthew 2:19-23

19. But when Herod was dead, lo, the angel of the Lord appeareth, by a dream, to Joseph in Egypt, 20. Saying, Arise, and take the child and his mother, and go into the land of Israel: for they are dead who sought the life “Qui demandoyent l’ame, ou la vie, du petit enfant;” — “who demanded the soul, or the life, of the little child.” , of the child. 21. And he rose and took “Surgens assumpsit;” — “rising took.” — “Joseph donc esveille print;” — “Joseph then awakened took.” the child and his mother, and came into the land of Israel. 22. But when he had heard that Archelaus was reigning in Judea in the room of his father Herod, he was afraid to go thither: but, warned by a heavenly communication through a dream, he withdrew into the parts of Galilee. 23. Having come there, he dwelt in the city “La cite.” which is called Nazareth, that what had been spoken by the prophets might be fulfilled, He shall be called a Nazarene.

19. But when Herod was dead These words show the perseverance of Joseph’s faith. He kept his feet firm in Egypt, till he was recalled to his native country by a command of God. We see, at the same time, that the Lord never disappoints his own people, but renders them seasonable aid. It is probable that Joseph returned from Egypt immediately after the death of Herod, before Augustus Caesar had issued his decree, appointing Archelaus to be governor of Judea. Having been declared by his father’s will to be successor to the throne, he undertook the whole charge of the government, but abstained from taking the title of king, saying that this depended on the will and pleasure of Caesar. He afterwards went to Rome, and obtained confirmation; only the name of king was refused, until he had merited it by his actions. The governor of Galilee was Philip, a man of gentle disposition, and almost like a private individual. Joseph complied with the suggestion of the angel, because, under a prince who had no delight in shedding blood, and who treated his subjects with mildness, there was less danger.

We must always bear in mind the purpose of God, in training his Son, from the commencement, under the discipline of the cross, because this was the way in which he was to redeem his Church. He bore our infirmities, and was exposed to dangers and to fears, that he might deliver his Church from them by his divine power, and might bestow upon it everlasting peace. His danger was our safety: his fear was our confidence. Not that he ever in his life felt alarm; but as he was surrounded, on every hand, by the fear of Joseph and Mary, he may be justly said to have taken upon him our fears, that he might procure for us assured confidence.

23. He shall be called a Nazarene Matthew does not derive Nazarene from Nazareth, as if this were its strict and proper etymology, but only makes an allusion. The word נזיר, or Nazarite, signifies holy and devoted to God, and is derived from נזר, to separate. The noun נזר, indeed, signifies a flower: It would have been more correct to say that the noun נזר signifies a crown than a flower. “Thou shalt put the holy crown,” את נזר הקדש, (Exodus 29:6.) “Thou hast profaned his crown,” נזרו, (Psalm 89:39.) It is satisfactory to have the support of so eminent a critic as Dr Tholuck, who, in his very correct edition of Calvin's Commentary on the New Testament, after the word florem, flower, places in brackets an emendation similar to what we have suggested: “vel potius, diadematis insigne,” —”or rather, the emblem of a crown.” — Ed. but Matthew refers, beyond all doubt, to the former meaning. For we nowhere read that Nazarites meant blooming or flourishing, but persons who were consecrated to God, according to the directions given by the Law, (Numbers 6.) The meaning is: though it was by fear that Joseph was driven into a corner of Galilee, yet God had a higher design, and appointed the city of Nazareth as the place of Christ’s residence, that he might justly be called a Nazarite But it is asked, who are the prophets that gave this name to Christ? for there is no passage to be found that answers to the quotation. Some think it a sufficient answer, that Scripture frequently calls him Holy: but that is a very poor explanation. For Matthew, as we perceive, makes an express reference to the very word, and to the ancient Nazarites, whose holiness was of a peculiar character. He tells us, that what was then shadowed out in the Nazarites, who were, in some sense, selected as the first-fruits to God, must have been fulfilled in the person of Christ.

But it remains to be seen, in what part of Scripture the prophets have stated that this name would be given to Christ. Chrysostom, finding himself unable to loose the knot, cuts it by saying, that many books of the prophets have perished. But this answer has no probability: for, though the Lord, in order to punish the indifference of his ancient people, deprived them of some part of Scripture, or left out what was less necessary, yet, since the coming of Christ, no part of it has been lost. In support of that view, a strange blunder has been made, by quoting a passage of Josephus, in which he states that Ezekiel left two books: for Ezekiel’s prophecy of a new temple and kingdom is manifestly distinct from his other predictions, and may be said to form a new work. But if all the books of Scripture which were extant in the time of Matthew, remain entire to the present day, we must find somewhere the passage quoted from the prophets.

Bucer A contemporary of our author, who was greatly admired, not only for the extent of his learning in a very learned age, but for the soundness of his judgment. He is hardly ever mentioned but with deep respect. — Ed. has explained it, I think, more correctly than any other writer. He thinks that the reference is to a passage in the Book of Judges: The child shall be a Nazarite unto God from the womb, (Judges 13:5.) These words, no doubt, were spoken with regard to Samson. But Samson is called the “Redeemer” or “Deliverer” The remaining words of the passage (Judges 13:5) are: and he shall begin to deliver Israel out of the hands of the Philistines; which our author interprets as having a prophetic reference to Christ. — Ed. of the people, only because he was a figure of Christ, and because the salvation, which was accomplished by his instrumentality, was a sort of prelude of the full salvation, which was at length exhibited to the world by the Son of God. “Le salut qu'a receu le peuple par son moyen, a este comme une representation ayant quelques traces du vray et parfait salut, lequel finalement le Fils de Dieu a apporte et presente au monde.” — “The salvation which the people received by his agency was, as it were, a representation, having some traces of the true and perfect salvation, which the Son of God finally brought and presented to the world.” All that Scripture predicts, in a favorable manner, about Samson, may justly be applied to Christ. To express it more clearly, Christ is the original model: Samson is the inferior antitype. “Pour le dire plus clairement en deux mots, Christ est le vray patron accompli en perfection, mais Samson est un pourtrait legerement tire et trac, dessus.” — “To state it more clearly in two words, Christ is the true Defender fulfilled in perfection: but Samson is a portrait lightly traced and drawn below.” When he assumed the character of a Redeemer, Deliverer. we ought to understand, that none of the titles bestowed on that illustrious and truly divine office apply so strictly to himself as to Christ: for the fathers did but taste the grace of redemption, which we have been permitted to receive fully in Christ.

Matthew uses the word prophets in the plural number. This may easily be excused: for the Book of Judges was composed by many prophets. But I think that what is here said about the prophets has a still wider reference. For Joseph, who was a temporal Savior of the Church, and was, in many respects, a figure, or rather a lively image of Christ, is called a Nazarite of his brethren, In both of the passages quoted above, the words נזיר אחיו are rendered, in the English version, separated from his brethren. This brings out pretty faithfully the meaning of נזיר, separated, but does not suggest the allusion, which Calvin supposes to be made to the peculiar acceptation given by the ceremonial law to נזיר, from which our word Nazarite is derived. Hebrew scholars must judge for themselves as to the probability of the allusion. Without entering into that inquiry, which would occupy more space than we could easily spare, we have thought it due to our Author to hint, that the two passages which he quotes, and which at first sight appear to have no bearing on his argument, contain the very word in questlon. — Ed. (Genesis 49:26; Deuteronomy 33:16.) God determined that the distinguished honor, of which he had given a specimen in Joseph, should shine again in Samson, and gave him the name of Nazarite, that believers, having received those early instructions, might look more earnestly at the Redeemer who was to come, who was to be separated from all,

“That he might be the first-born among many brethren,” (Romans 8:29.)

Luke 2:40-47

Luke 2:40-47

40. And the child grew, and was invigorated in spirit, and was full of wisdom, and the grace of God was upon him. 41. And his parents went every year to Jerusalem, to the feast of the Passover. 42. And when he arrived “Quum factus esset.” — “Luy donc estant venu en l'aage de douze ans;” — “he then being come to the age of twelve years.” at twelve years, as they went up to Jerusalem, according to the custom of the feast, 43. And when the days were finished, while they were returning, the child Jesus remained at Jerusalem, and his parents did not know it. “Laquelle chose son pere et sa mere ne s'apperceurent point;” — “which thing his father and his mother did not perceive.” 44. And thinking that he was in the company, they came a day's journey, and sought him among their relatives and acquaintances. 45. And when they did not find him, they returned to Jerusalem, seeking him. 46. And it happened, after three days, they found him in the temple, sitting in the midst of the doctors, hearing and putting questions to them: 47. And all who heard him were astonished at his understanding and answers.

CHAPTER 2

Mt 2:1-12. Visit of the Magi to Jerusalem and Bethlehem.

The Wise Men Reach Jerusalem--The Sanhedrim, on Herod's Demand, Pronounce Bethlehem to Be Messiah's Predicted Birthplace (Mt 2:1-6).

1. Now when Jesus was born in Bethlehem of Judea--so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee (Jos 19:15); called also Beth-lehem-judah, as being in that tribe (Jud 17:7); and Ephrath (Ge 35:16); and combining both, Beth-lehem Ephratah (Mi 5:2). It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Lu 2:1-6).

in the days of Herod the king--styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" (Ge 49:10), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was.

there came wise men--literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Nu 24:17), and perhaps Daniel's (Da 9:24, &c.), might have come down to them by tradition; but nothing definite is known of them.

from the east--but whether from Arabia, Persia, or Mesopotamia is uncertain.

to Jerusalem--as the Jewish metropolis.

2. Saying, Where is he that is born King of the Jews?--From this it would seem they were not themselves Jews. (Compare the language of the Roman governor, Joh 18:33, and of the Roman soldiers, Mt 27:29, with the very different language of the Jews themselves, Mt 27:42, &c.). The Roman historians, Suetonius and Tacitus, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world.

for we have seen his star in the east--Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose.

and are come to worship him--to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Mt 2:11. Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce--else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation.

3. When Herod the king had heard these things, he was troubled--viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear.

and all Jerusalem with him--from a dread of revolutionary commotions, and perhaps also of Herod's rage.

4. And when he had gathered all the chief priests and scribes of the people together--The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four and twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"--that is, as Lightfoot thinks, "those elders of the laity that were not of the Levitical tribe"--constituted the supreme council of the nation, called the Sanhedrim, the members of which, at their full complement, numbered seventy-two. That this was the council which Herod now convened is most probable, from the solemnity of the occasion; for though the elders are not mentioned, we find a similar omission where all three were certainly meant (compare Mt 26:59; 27:1). As Meyer says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted.

he demanded of them--as the authorized interpreters of Scripture.

where Christ--the Messiah.

should be born--according to prophecy.

5. And they said unto him, In Bethlehem of Judea--a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die.

for thus it is written by the prophet--(Mi 5:2).

6. And thou, Bethlehem, in the land of Juda--the "in" being familiarly left out, as we say, "London, Middlesex."

art not the least among the princes of Judah: for out of thee shall come a Governor, &c.--This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"--this honor more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"--this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied.

that shall rule--or "feed," as in the Margin.

my people Israel--In the Old Testament, kings are, by a beautiful figure, styled "shepherds" (Eze 34:1-10, &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 Psa 23:1-6; Is 40:11; Eze 37:24; Joh 10:11; Re 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 Another Way (Mt 2:7-12).

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

inquired 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 tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem--I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled.

and, lo, the star, which they saw in the east--implying apparently that it had disappeared in the interval.

went before them, and stood over where the young child was--Surely this could hardly be but by a luminous meteor, and not very high.

10. When they saw the star, they rejoiced with exceeding great joy--The language is very strong, expressing exuberant transport.

11. And when they were come into the house--not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house.

they saw--The received text has "found"; but here our translators rightly depart from it, for it has no authority.

the young child with Mary his mother--The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house.

and fell down and worshipped him--Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.

and when they had opened their treasures they presented--rather, "offered."

unto him gifts--This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering.

gold, frankincense, and myrrh--Visits were seldom paid to sovereigns without a present (1Ki 10:2, &c.; compare Psa 72:10, 11, 15; Is 60:3, 6). "Frankincense" was an aromatic used in sacrificial offerings; "myrrh" was used in perfuming ointments. These, with the "gold" which they presented, seem to show that the offerers were persons in affluent circumstances. That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down--all these are, at the best, precarious suppositions. But that the feelings of these devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to the parents of the blessed Babe in their unexpected journey to Egypt and stay there--that much at least admits of no dispute.

12. And being warned of God in a dream that they should not return to Herod, they departed--or, "withdrew."

to their own country another way--What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the pious king! But the Lord knew the bloody old tyrant better than to let him see their face again.

Mt 2:13-23. The Flight into Egypt--The Massacre at Bethlehem--The Return of Joseph and Mary with the Babe, after Herod's Death, and Their Settlement at Nazareth. ( = Lu 2:39).

The Flight into Egypt (Mt 2:13-15).

13. 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--Observe this form of expression, repeated in Mt 2:14--another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very little place at all, in the Gospel history.

and flee into Egypt--which, being near, as Alford says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah! blessed Saviour, on what a checkered career hast Thou entered here below! At Thy birth there was no room for Thee in the inn; and now all Judea is too hot for Thee. How soon has the sword begun to pierce through the Virgin's soul (Lu 2:35)! How early does she taste the reception which this mysterious Child of hers is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now it has but returned to its first use.

and be thou there until I bring thee word; for Herod will seek the young child to destroy him--Herod's murderous purpose was formed before the Magi had reached Bethlehem.

14. When he arose, he took the young child and his mother by night, and departed into Egypt--doubtless the same night.

15. And was there until the death of Herod--which took place not very long after this of a horrible disease; the details of which will be found in Josephus [Antiquities, 17.6.1,5,7,8].

that it might be fulfilled which was spoken of the Lord by the prophet, saying--(Ho 11:1).

Out of Egypt have I called my son--Our Evangelist here quotes directly from the Hebrew, warily departing from the Septuagint, which renders the words, "From Egypt have I recalled his children," meaning Israel's children. The prophet is reminding his people how dear Israel was to God in the days of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is My son, My first-born; and I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born" (Ex 4:22, 23); how, when Pharaoh refused, God having slain all his first-born, "called His own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved, Only-begotten Son, the application would have been irresistibly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace the analogy of God's treatment of each respectively.

16. Then Herod, &c.--As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home.

when he saw that he was mocked--was trifled with.

of the wise men--No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong (Psa 2:4; Job 5:12, 13). That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine--as cunning and as unscrupulous as thyself--when the Pharisees warned Him to depart, for Herod would seek to kill Him--"Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" (Lu 13:32, 33). Bitter satire!

was exceeding wroth--To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he

sent forth--a band of hired murderers.

and slew all the children--male children.

that were in Bethlehem, and in all the coasts thereof--environs.

from two years old and under, according to the time which he had diligently--carefully.

inquired of the wise men--In this ferocious step Herod was like himself--as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough--until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by Josephus, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which Josephus has recorded of him, it is unreasonable to make anything of his silence on this.

17. Then was fulfilled that which was spoken by Jeremy the prophet, saying--(Jr 31:15, from which the quotation differs but verbally).

18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not--These words, as they stand in Jeremiah, undoubtedly relate to the Babylonish captivity. Rachel, the mother of Joseph and Benjamin, was buried in the neighborhood of Bethlehem (Ge 35:19), where her sepulchre is still shown. She is figuratively represented as rising from the tomb and uttering a double lament for the loss of her children--first, by a bitter captivity, and now by a bloody death. And a foul deed it was. O ye mothers of Bethlehem! methinks I hear you asking why your innocent babes should be the ram caught in the thicket, while Isaac escapes. I cannot tell you, but one thing I know, that ye shall, some of you, live to see a day when that Babe of Bethlehem shall be Himself the Ram, caught in another sort of thicket, in order that your babes may escape a worse doom than they now endure. And if these babes of yours be now in glory, through the dear might of that blessed Babe, will they not deem it their honor that the tyrant's rage was exhausted upon themselves instead of their infant Lord?

19. But when Herod was dead--Miserable Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He only that was safe from thee; and thou hast not long enjoyed even this fancied security. See on Mt 2:15.

behold, an angel of the Lord appeareth in a dream to Joseph in Egypt--Our translators, somewhat capriciously, render the same expression "the angel of the Lord," Mt 1:20; 2:13; and "an angel of the Lord," as here. As the same angel appears to have been employed on all these high occasions--and most likely he to whom in Luke is given the name of "Gabriel," Lu 1:19, 26--perhaps it should in every instance except the first, be rendered "the angel."

20. Saying, Arise, and take the young child and his mother, and go into the land of Israel--not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only went thither when he found it unsafe to settle in Judea but to "the land of Israel," in its most general sense; meaning the Holy Land at large--the particular province being not as yet indicated. So Joseph and the Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further direction.

for they are dead which sought the young child's life--a common expression in most languages where only one is meant, who here is Herod. But the words are taken from the strikingly analogous case in Ex 4:19, which probably suggested the plural here; and where the command is given to Moses to return to Egypt for the same reason that the greater than Moses was now ordered to be brought back from it--the death of him who sought his life. Herod died in the seventieth year of his age, and thirty-seventh of his reign.

21. And he arose, and took the young child and his mother, and came into the land of Israel--intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King."

22. But when he heard that Archelaus did reign in Judea in the room of his father Herod--Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of king till it should be seen how he conducted himself; giving him only the title of ethnarch [Josephus, Antiquities, 17.11,4]. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that he "reigned in the room of his father Herod." But, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged heavy complaints against him, and the emperor banished him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "scepter" clean "departed from Judah."

he was afraid to go thither--and no wonder, for the reason just mentioned.

notwithstanding--or more simply, "but."

being warned of God in a dream, he turned aside--withdrew.

into the parts of Galilee--or the Galilean parts. The whole country west of the Jordan was at this time, as is well known, divided into three provinces--Galilee being the northern, Judea the southern, and Samaria the central province. The province of Galilee was under the jurisdiction of Herod Antipas, the brother of Archelaus, his father having left him that and Perea, on the east side of the Jordan, as his share of the kingdom, with the title of tetrarch, which Augustus confirmed. Though crafty and licentious, according to Josephus--precisely what the Gospel history shows him to be (see on Mr 6:14-30; Lu 13:31-35)--he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat of government, and considerably secluded, it was safer to settle there.

23. And he came and dwelt in a city called Nazareth--a small town in Lower Galilee, lying in the territory of the tribe of Zebulun, and about equally distant from the Mediterranean Sea on the west and the Sea of Galilee on the east. Note--If, from Lu 2:39, one would conclude that the parents of Jesus brought Him straight back to Nazareth after His presentation in the temple--as if there had been no visit of the Magi, no flight to Egypt, no stay there, and no purpose on returning to settle again at Bethlehem--one might, from our Evangelist's way of speaking here, equally conclude that the parents of our Lord had never been at Nazareth until now. Did we know exactly the sources from which the matter of each of the Gospels was drawn up, or the mode in which these were used, this apparent discrepancy would probably disappear at once. In neither case is there any inaccuracy. At the same time it is difficult, with these facts before us, to conceive that either of these two Evangelists wrote his Gospel with that of the other before him--though many think this a precarious inference.

that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene--better, perhaps, "Nazarene." The best explanation of the origin of this name appears to be that which traces it to the word netzer in Is 11:1--the small twig, sprout, or sucker, which the prophet there says, "shall come forth from the stem (or rather, 'stump') of Jesse, the branch which should fructify from his roots." The little town of Nazareth, mentioned neither in the Old Testament nor in Josephus, was probably so called from its insignificance: a weak twig in contrast to a stately tree; and a special contempt seemed to rest upon it--"Can any good thing come out of Nazareth?" (Joh 1:46)--over and above the general contempt in which all Galilee was held, from the number of Gentiles that settled in the upper territories of it, and, in the estimation of the Jews, debased it. Thus, in the providential arrangement by which our Lord was brought up at the insignificant and opprobrious town called Nazareth, there was involved, first, a local humiliation; next, an allusion to Isaiah's prediction of His lowly, twig-like upspringing from the branchless, dried-up stump of Jesse; and yet further, a standing memorial of that humiliation which "the prophets," in a number of the most striking predictions, had attached to the Messiah.

Bethlehem of Judea - This city is mentioned in Jdg 17:7, and must be distinguished from another of the same name in the tribe of Zebulon, Jos 19:15. It is likewise called Ephrath, Gen 48:7, or Ephratah, Mic 5:2, and its inhabitants Ephrathites, Rut 1:2; 1Sam 17:12. It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Lev 3:11-16; Lev 21:6. The word is also used to signify a carcass, Zep 1:17. The Arabic version has Beet lehem, and the Persic Beet allehem: but lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world.

In the days of Herod the king - This was Herod, improperly denominated the Great, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the - time he was created - king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scepter had literally departed from Judah, a foreigner being now upon the throne.

As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy.

Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death.

His second wife was Mariamne, daughter to Hircanus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. l. xvi. c. 13. - De Bello, l. i. c. 17), on an accusation of having entered into a conspiracy against him. Aristobulus left three children, whom I shall notice hereafter.

His third wife was Mariamne, the daughter of Simon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, Mar 6:22. Salome had been placed, in the will of Herod the Great, as second heir after Antipater; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph de Bello, lib. i. c. 18,19,20.

His fourth wife was Malthake, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father's kingdom under the name of tetrarch, viz. Idumea, Judea, and Samaria: Joseph. Antiq. l. xvii. c. 11. He reigned nine years; but, being accused and arraigned before the Emperor Augustus, he was banished to Vienna, where he died: Joseph. Antiq. l. xvii. c. 15. This is the Archelaus mentioned in Mat 2:22.

His brother Philip married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus.

The fifth wife of Herod the Great was Cleopatra of Jerusalem. She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, Mat 14:3; Mar 6:17; Luk 3:19, and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, and to put him to death. It was to this prince that Pilate sent our Lord, Luk 13:31, Luk 13:32. He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. l. xv. c. 14. - De Bello, l. ii. c. 8.

The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus: his history is no ways connected with the New Testament.

The seventh was named Phoedra, the mother of Roxana, who married the son of Pheroras.

The eighth was Elpida, mother of Salome, who married another son of Pheroras.

With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phoedra, and Elpida, whose names I merely notice to avoid the accusation of inaccuracy.

Aristobulus, the son of Herod the Great by Mariamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip.

Agrippa, otherwise named Herod, who was imprisoned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, who made him king of Judea: Joseph. Antiq. l. xviii. c. 8. It was this prince who put St. James to death, and imprisoned Peter, as mentioned in 12. of Acts. He died at Caesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. l. xix. c. 7. He left a son named Agrippa, who is mentioned below.

Herod, the second son of Aristobulus, was king of Chalcis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments belonging to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. l. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Armenia the lesser, and who married Salome, the famous dancer, daughter to Herodias.

Agrippa, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. l. xx. c. 5. It was before him, his sister Berenice, and Felix, who had married Drusilla, Agrippa's second daughter, that St. Paul pleaded his cause, as mentioned Acts 26.

Herodias, the daughter of Mariamne and Aristobulus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Salome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Salome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children.

This is nearly all that is necessary to be known relative to the race of the Herods, in order to distinguish the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus.

There came wise men from the east - Or, Magi came from the eastern countries. "The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham." - Whitby. That many Jews were mixed with this people there is little doubt; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah, were now, probably, like other believing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek Μαγοι by mejooseean, which properly signifies a worshipper of fire; and from which we have our word magician. It is very probable that the ancient Persians, who were considered as worshippers of fire, only honored it as the symbolical representation of the Deity; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest himself among men. Therefore they say, We have seen his star - and are come to worship him; but it is most likely that the Greeks made their Μαγοι magi, which we translate wise men, from the Persian mogh, and moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by atush perest, a worshipper of fire; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper, peeri Mughan, the priest, or chief of the idolaters. It is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia-Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word Μαγοι by astrologers, from a star or planet, and to know or understand.

We have seen his star - Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Num 24:17. See the note there.

In the east - Εν τη ανατολη, At its rise. Ανατολη and δυσμη are used in the New Testament for east and west.

To worship him - Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. Ayeen Akbery, vol. iii. p. 227.

As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on Mat 2:9 (note).

When Herod - heard these things, he was troubled - Herod's consternation was probably occasioned by the agreement of the account of the magi, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies; and would take upon himself universal empire.

Suetonius and Tacitus, two Roman historians, mention this. Their words are very remarkable: -

Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatare Romano, quantum eventu postea predictum patuit, Judaei ad se trahentes, rebellarunt.

Sueton. Vesp. "An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled."

The words of Tacitus are nearly similar: -

Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae ambages Vespasianum ac Titum praedixerant. "Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespasian and Titus that these ambiguous prophecies predicted."

Histor. v.

The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha-rosh, 2Kgs 25:18, and his deputy, called כהן משנה cohen mishneh, with those who had formerly borne the high priest's office; but also, the chiefs or heads of the twenty four sacerdotal families, which David distributed into so many courses, 1 Chronicles 24. These latter are styled סרי הכהנים sarey ha-cohanim, chief of the priests, 2Chr 36:14; Ezr 8:24; and ראשי הכהנים roshey ha-cohanim, heads of the priests, Neh 12:7. Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους - των Αρχιερεων, Many of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, Act 19:14.

Scribes - The word Γραμματευς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an account in writing of public acts and occurrences. Such an officer is called in Hebrew ספר המלך seper hamelech, ὁ γραμματευς του βασιλεως, the king's scribe, or secretary. See Lxx. 2Kgs 12:10.

The word is often used by the Lxx. for a man of learning, especially for one skilled in the Mosaic law: and, in the same sense, it is used by the New Testament writers. Γραμματευς is therefore to be understood as always implying a man of letters, or learning, capable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word γραμμα: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from books. The Hebrew ספר or סופר sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, etc., and a notary, recorder, or historian; and always signifies a man of learning. We often term such a person a man of letters.

The word is used Act 19:35, for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest information on a subject by which all his jealous fears had been alarmed.

In Bethlehem of Judea: for thus it is written by the prophet - As there have been several confused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Lightfoot. At the close of a long dissertation on the year of our Lord's birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above), he says: "It will not be improper here to produce the Gemarists themselves openly confessing that the Messias had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: Hos 3:5. Our rabbins say, That is King Messias, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah. (Psa 18:50). R. Joshua ben Levi saith, His name is צמח tsemach, a Branch. (Zac 3:8). R. Juban bar Arbu saith, His name is Menahem. (That is, παρακλητος, the Comforter). 'And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! The temple is laid waste. The ox belloweth the second time; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs: והא יליר מלכא משיחא For behold! King Messiah is born. But, saith the Jew, What is his name? Menahem, saith he (i.e. the Comforter). And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling clothes, going about from town to town. When he came to that city, (Bethlehem), all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the powerful one? (Isa 10:34). And what follows after? A branch shall come out of the root of Jesse. (Isa 11:1). "The Babylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers; why, therefore, should you misspend your penny? "You may fetch the reason of this calculation, if you have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less than eighty-five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserted, that he answered thus, Until then, expect him not, but from thence expect him. Hear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come! "Daniel's weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, Luk 3:15. Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts 2:, expecting and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Mat 24:5, etc., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, Luk 19:11. "But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him), they first broke out into various, and those wild, conjectures of the time; and at length, all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) של מתשכי קצי הפת רות, May their soul be confounded who compute the times!" They were fully aware that the time foretold by the prophets must be long since fulfilled; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of willful blindness or determined obstinacy superior to this!

And thou Bethlehem, in the land of Juda - To distinguish it from Bethlehem, in the tribe of Zebulon. Jos 19:15. See on Mat 2:1 (note).

Art not the least - In Mic 5:2, it is read, Though thou be little - צעיר להיות tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית ,tsilegna tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.

Among the princes of Juda - In Mic 5:2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Jdg 6:15, where, instead of my Family is poor in Manasseh, the Hebrew is, my Thousand (אלפי) is the meanest in Manasseh: and to 1Sam 10:19, Present yourselves before the Lord by your Tribes and by your Thousands: and to 1Chr 12:20, Captains of the Thousands of Manasseh. Now these Thousands being petty governments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield.

That shall rule my people Israel - Οστις ποιμανει, Who shall Feed my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.

That I may come and worship him also - See Mat 2:2, and on Gen 17:3 (note), and Exo 4:31 (note). What exquisite hypocrisy was here! he only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished!

In the east - Or, at its rise. See Mat 2:2.

Stood over where the young child was - Super caput pueri, Over the head of the child, as the Opus Imperfectum, on this place, has it. See Griesbach's Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short distance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, justifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head of the child; and probably this gave the first idea to the ancient painters, of representing Christ in the manger, with a glory surrounding his head. This glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Roman Catholic painters.

They presented unto him gifts - The people of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands.

Gold, and frankincense, and myrrh - Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. "They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death." Aurum, thus, myrrham, regique, Deo, Hominique, dona ferunt. Juvencus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt.

Flee into Egypt - Many Jews had settled in Egypt; not only those who had fled thither in the time of Jeremiah, see Jeremiah 48; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis. Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. I have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility.

Out of Egypt have I called my son - This is quoted from Hos 11:1, where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a proverb, so that "Out of Egypt have I called my son," might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have referred to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on Psa 2:7, has these remarkable words: I will publish a decree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: Exo 4:22. In the Prophets, Behold, my servant shall deal prudently: Isa 52:13. In the Hagiographia, The Lord said unto my lord: Psa 110:1. All these passages the Jews refer to the Messiah. See Schoetgen.

Slew all the children - This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth Century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum audisset inter pueros, quos in Syria Herodes, rex Judeorum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis Porcum esse, quam Filium. "When he heard that among those male infants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said: 'It is better to be Herod's Hog than his Son.'" Saturn. lib. ii. c. 4. The point of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or having any thing to do with their flesh; therefore his hog would have been safe, where his son lost his life.

In Rama was there a voice heard - These words, quoted from Jer 31:15, were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, Jer 31:15, from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward.

They are dead - Both Herod and Antipater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod's son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father's designs. They are dead - Antipater was put to death by his father's command, five days before this execrable tyrant went to his own place. See Josephus, Antiq. xvi. 11; xvii. 9.

When he heard that Archelaus did reign - Herod, having put Antipater his eldest son to death, altered his will, and thus disposed of his dominions: he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Archelaus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus deprived him of the government, and banished him. His character considered, Joseph, with great propriety, forbore to settle under his jurisdiction.

He turned aside into the parts of Galilee - Here Antipas governed, who is allowed to have been of a comparatively mild disposition: and, being intent on building two cities, Julias and Tiberias, he endeavored, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favorable circumstance to the holy family; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and comfort at Nazareth.

That it might be fulfilled which was spoken by the prophets - It is difficult to ascertain by what prophets this was spoken. The margin usually refers to Jdg 13:5, where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a Nazarite (נזיר nezir) unto God from the womb. The second passage usually referred to is Isa 11:1 : There shall come forth a rod from the stem of Jesse, and a Branch (נצר netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, Jer 23:5, is supposed to speak in the same language - I will raise unto David a righteous Branch: but here the word is צמח tsemach, not נצר netser; and it is the same in the parallel place, Zac 3:8; Zac 6:12; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarite (נזיר nezir) delivered at large, Num. 6:, where see the notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, before St. Matthew wrote this Gospel, those afterwards called Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, Ναζωραιος, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply an inhabitant or person of Nazareth; as Galilean does a person or inhabitant of Galilee. The evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely determined and provided for in the providence of God; and therefore foretold by inspired men, or fore-represented by significant institutions.

But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfillment of ancient traditions? This question has greatly agitated divines and critics for more than a century. Surenhusius, Hebrew professor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol. published an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said - it is written - that it might be fulfilled which was spoken by the prophets - the Scripture says - see what is said - the Scripture foreseeing - he saith - is it not written? - the saying that is written, etc., etc. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quotations made from the Old Testament in the New.

RULE I. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, Act 3:22, Act 3:23; by Stephen, Act 7:42, etc.; and by Paul, 1Cor 15:54; 2Cor 8:15.

RULE II. Changing the letters, as done by St. Paul, Rom 9:33; 1Cor 9:9, etc.; Heb 8:9., etc.; Heb 10:5.

RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, Act 13:40, Act 13:41; 2Cor 8:15.

RULE IV. Adding some letters, and retrenching others.

RULE V. Transposing words and letters.

RULE VI. Dividing one word into two.

RULE VII. Adding other words to make the sense more clear.

RULE VIII. Changing the original order of the words.

RULE IX. Changing the original order, and adding other words.

RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul.

Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has He not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists?

Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament.

RULE I. When the thing predicted is literally accomplished.

RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense.

RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact.

RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament.

St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for The Septuagint which existed in the printed copy before them; which sometimes happened not to be the most correct.

On the birth-place of our Lord, a pious and sensible man has made the following observations: - "At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Savior of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah. "It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts. "Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions.

At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that Zerubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms."

Sturm's Reflections, translated by A. C. vol. iv.

Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The sceptre was now on the point of departing from Judah. Among his sons were Archelaus, mentioned Mt 2:22; Herod Antipas, mentioned Mt 14:1; &c., and Philip, mentioned Luke 3:19. Herod Agrippa, mentioned Acts 12:1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.

To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.

The chief priests - That is, not only the high priest and his deputy, with those who formerly had borne that office: but also the chief man in each of those twenty - four courses, into which the body of priests were divided, 1Chron 24:6-19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.

Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah 5:2.

And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?

Seeing the star - Standing over where the child was.

They presented to him gifts - It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to this day. Gold, frankincense, and myrrh - Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.

That it might be fulfilled - That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it. Which was spoken of the Lord by the prophet - on another occasion: Out of Egypt have I called my Son - which was now fulfilled as it were anew; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken. Hosea 11:1.

Then Herod, seeing that he was deluded by the wise men - So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects. Sending forth - a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.

Then was fulfilled - A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated.

Rachel weeping for her children - The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children. Because they are not - that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off their persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood. Jer 31:15.

He was afraid to go thither - into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.

He came and dwelt in Nazareth - (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though by none of them in express words,) He shall be called a Nazarene - that is, he shall be despised and rejected, shall be a mark of public contempt and reproach.

1. 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.

That Ioseph the legal Father of Iesus, was of Nazareth in Galilee, appears from Luk. 2.4. where we are told that he went from thence unto the City of David, which is called Bethlehem, because he was of the House and Lineage of David: To be taxed with Mary his espoused Wife: For it seems, so was the Emperors decree, v. 1. and Cyremus the Governour of Syria had ordered that every one should go to be taxed in his own Tribe and City; those words [of Iudea] were added to distinguish the place, from another Bethlehem, which was in the Territories of Zebulon, Ios. 19.15. the Verse further tells us, that this was in the days of Herod the King, these words [the King] are added to distinguish him from Herod the Tetrarch, Mat. 14.1. or other Herods. This was that Herod the great, commonly called the Ascalonite, the Son of Antipater, there are three Opinions of learned Men concerning him. Some think that he was by Birth an Idumean, and that his Mother was an Arabian, and say he was the first Forreigner that ever Reigned in Iudea, and that in him the Prophecy was fulfilled, Gen. 49.10. That the Scepter should not depart from Iudah till Shiloh came. Others contend that he was a Native Iew. A third sort, say he was Originally an Idumean, but that his Predecessors had for some Ages been Pro[illegible: 1 letter]elyted to the Iewish Religion: Which last Opinion is judged the most probable. Iudea was at that time subject to the Romans, whose Senate made him King over it. Christ being born at this time. It is said, There came wise Men from the East to Ierusalem. How long it was after that he was born that they came, the Scriptures tell us not. Some think they came presently, Some think within thirteen days, some think it was two years after. It is certain they were directed to find Christ at Bethlehem, v. 8.9. There he was born and Circumcised the eigth day, there his Mother accomplished the days of her Purification, according to the Law. Which days were thirty three, as may be seen Levit. 12.2, 3, &c. Luke tells us, ch. 2, 22. that after the accomplishment of those days, they brought him to Ierusalem, to present him (as their first born) to the Lord, Exod. 13.2. and to offer a Sacrifice, and he tells us, there of his meeting with Simeon and Anna and of their Prophecies, v. 25, &c. and v. 39. it is said, When they had performed all things according to the Law of the Lord, they returned into Galilee to their own City Nazareth. It is not probable that these Wise Men came before our Lord was carried to Ierusalem (which was about six Weeks after he was born) for besides that they had a long Journey to come, after such a noise made by the Wise Mens coming, it is no way probable, that Ioseph and Mary would have carried him to Ierusalem. Where the enquiry was first made, especially considering Herods Trouble about it, and his sending Messingers presently to slay all the Children in Bethlehem and in all the Coasts thereof, v. 16. It is therefore most probable that it was near two years after the Birth of Christ before they came, for tho no such thing can be concluded from Herods decree, which was for the slaying those that were two year old and under, yet one would think the following words signifie some such thing, according to the time which he had diligently inquired of the Wise Men. He had then made inquiry about what time this Child should be born, possibly they could not tell him the exact time; but if they said a year or a year and half before, Herod (to make sure) might make his decree for all to be slain from two years old and under, but had they said a Month or six Weeks, it is not probable Herod would have been so Barbarous as to have slain all of two years old, so as if we wisely consider the History of Scripture it is no way probable, that they came before Maries Purification was over, and their offering him to the Lord, &c. mentioned Luk. 2. but then how should they find him at Bethlehem, for he went to Nazareth, Luk. 2.39. Ans. God might order some motion of Ioseph to Bethlehem (of which the Scripture is silent) it was a City within the Tribe, to which he related where probably he had Kindred. So as, tho it were a year or more after the Birth of Chirst, before these Wise Men came, yet it is possible they might find him at Bethlehem, his Parents being as Guests there, tho Inhabitants at Nazareth. This is enough to have spoken of the time when these Wise Men came, viz. At what distance from the Birth of M[illegible: 2 letters]y, considering that nothing can be in the Case certainly determined: It is yet a greater Question, who these Wise Men were, and from what part of the World (here called the East) they came. The incertainties of mens Conclusions in their points of Curiosity, rather than profit, let us know how vainly Men search for satisfaction, when God hath hidden a thing from them. They cannot agree in the number of these men, some will have them twelve, some but three, and they undertake to tell us their Names, tho neither can they agree in it: Some will have them to be Kings, and the Papists make us believe they have their Sepulchers with them to this day at Cologne; and by the number of the Tombs they know their number, and that Church hath a Festival for them (which is our twelfth day) these and an hundred more Fables there are about them. The Scripture saith no more than Wise M[illegible: 1 letter]n, and telleth us nothing of their number, whether they were meer Astrologers, or such as were skilled in magical Arts, or more generally Philosophers, is vainly Disputed, only we have their observation of this extraordinary Star, together, with what the Scripture tells us of the use those Eastern Nations made of Astrologers, to guide us to think, they were such as were Famous in their Country, for Astrology: Tho others think them Persons skilled in Divine, and Humane Laws. The Scripture only calls them Wise Men. Whether they came from the Eastern parts of the World, or that part of the World which lay Eastward to the City of Ierusalem, is another unprofitable Question; Pagans they were without doubt, whether Persians or Arabians, or of some other Country, is of no great Concern for us to know, and almost impossible to determine. These were the first Fruits of the Gentiles owning Christ as King of the Iews, whilst he came amongst his own, and they received him not: Nor do I know any thing more worthy of our observation concerning them, those that think it worth the while to read what more is said concerning them, may read enough in Spanhem his Dub. Evang. Heinsius his exercitat. Sac and Poli Critica which I rather chuse to name than the Popish Writers, because in some of these he will find the Antidote together with the Poison of those Fabulous Discourses, and be taught a Pious wariness of obtruding old Wives Fables into Canonical History, and lightly imposing upon the Faith of ignorant People.

Marginal references: Luk. 2.6, 7.

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.

Ierusalem was the Metropolis of Iudea, thither they come, as to the most likely place, where to receive satisfaction. Of whom they inquired the Scripture saith not, but it is observable that they took notice that there was a Person born, who was to be an Illustrious King of the Jewish Nation, they speak not at all doubtfully as to that. This Information they doubtless had from a Divine Revelation, for altho there was an extraordinary Star appeared, which might let them know that God had produced, or was producing so extraordinary a work of Providence in the World, yet without a supernatural Interpreter, they could not have made so true and particular Interpretation of it, as upon the sight of it to have come with such a Confidence to Ierusalem, affirming that there was a King of the Iews born, and that this was his Star, a Light which God had put forth to direct that part of the World, to the true Messiah: All guesses at the Nature of this Star, and the means how the Wise Men came to know that the King of the Iews was born upon the sight of it, and its motion, are great incertainties, God undoubtedly revealed the thing unto them, and caused this extraordinary Star as at first to appear, to confirm what he told them, so at last to appear directing them to the very House in which the young Child with his mother were [and are come to Worship him] whether Worshipping here signifieth only a Civil Honour, which those Eastern Nations ordinarily gave unto great Princes, or that Religious Homage and Adoration which was due unto the Messias, is variously opened by Interpreters, it is said, v. 11. they fell down and Worshipped him, and when they had opened their Treasures, they presented unto him Gifts, Gold, Frankincense, and Myrrh. This might be upon a Civil or upon a Religious Account; and doubtless was according to the Revelation, which they had, concerning which nothing can be certainly determined.

Marginal references: Num. 24.17.

3 When Herod the King heard these things, he was troubled, and all Jerusalem with him.

Herod was hardly warm in his Kingdom, and had taken Ierusalem by Force, and was therefore much concerned, to hear that there was a new King born, and supposing him to have been all his Life acquainted with the Jewish Writings and Records where were Prophecies of the Messias, under the Notion of a King and not knowing that the Kingdom of the Messias, was not to be of this World, but being possessed of the ordinary Notion of the Iews, that the Messias should restore a Temporal Kingdom to Israel, he could not but be troubled at the News of one born, who was to be the King of the Iews, especially having a Confirmation of it by such an extraordinary means, as Persons coming from a far Country, and being directed to their Journey by some extraordinary impulse, upon the sight of a new Star; which pointed to Iudea, as the place to which it related; Herod upon this might justly think that his newly acquired▪ Kingdom would not last long. And tho most People are quickly weary of Conquerors, yet their former miseries being fresh in their minds, and the renewing of them likely upon a Change in the Government, it is no wonder if the generality of the People, were also troubled.

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.

In this Perplexity the King Herod calleth a Synod or Convocation, which was made up of the chief Priests, and Scribes, the single Question which he propoundeth to them, was to resolve him. Where Christ should be born. It is most likely this was an extraordinary Convention of such of these Persons as the King thought fit, who were best skilled in the Law, and other Revelations of Holy-writ, not any orderly meeting of the Sanhedrim, for the Question propounded to them was of meer Ecclesiastical Concern: and to be resolved from the Prophecies and Writings of the Old Testament. The stating of the Question to them, not Where the King of the Iews, but where Christ should be born, makes it manifest, that altho (that we read of) the Wise Men said nothing of Christ, yet Herod presently conceived, that this King of the Iews, that was born, must be the Messiah Prophecied of Psal. 2. and in Dan. 9. he therefore desired to know of them the place, in which according to their received Tradition, and Sense of the Prophecies of Holy-writ, the Messiah whom they expected (that is Christ) should be born.

6 And thou Bethlehem in the land of Judah, art not the least amongst the Princes of Judah: for out of thee shall come a Governour that shall rule my people Israel.

It was (as it seems) so received a Tradition, and Interpretation of Micah. 5.2. that they gave him an Answer without any Hesitation, telling him. He was to be born in Bethlehem of Iudea, this they confirm by the Prophecy of the Prophet Micah ch. 5. v. 2. So confirming the Son of the Virgin Mary (at unawares) to be the Messiah from the Testimony of the Prophet Micah. The words in Micah something vary from those here mentioned, they are thus. But thou, Bethlehem Ephrata, tho thou be little amongst the Thousands of Iudah, yet out of thee shall come forth unto me, one that is to be Ruler of Israel whose goings forth have been of Old from Everlastings. We must know that the Writers of the New Testament in their Quotations out of the Old Testament, ordinarily quote only so much of them as make to their purpose, and not always in the very terms in which they are found in the Old Testament, but keeping to the Sense. 2. That it is more than probable that the Evangelist keeps to the words, in which the Priests and Scribes delivered in their Answer to the King, for in this Relation he is but reciting their Answer. The sole Question propounded to them was, What the place was where the Messiah according to their Records was to be born? They Answer in Bethlehem Iudah, they prove their Answer from the Testimony of the Prophet. If any object that the Prophet calls it Bethlehem Ephrata not Bethlehem Iudah. The answer is, that it is in Sense the same, for Bethlehem Ephrata was within the Tribe of Iudah, it should seem by Gen. 35.19. and 48.7. that it was formerly in Iacobs time called Ephrah, some think that it was a Town within Calebs portion, and called Ephratah from his second wife, whose name was Ephrah, or Ephratah, 1 Chron. 2.19.50. if it were not the same place only fortified anew. We read of another Bethlehem in Iudah builded by Rehoboam, 2 Chron. 11.6. whether it had this Addition, from its old Name, in Iacobs time, or from Calebs Wife, or to distinguish it from Bethlehem, belonging to the Tribe of Zabulon is hard to say, it is plain, that that Bethlehem is meant both by Micah and Mathew, which was in Iudah, possibly in Tract of time the Addition Epratah was lost, but say some there is a Contradiction betwixt, Micah and Mathew, Micah saith it was the least, Mathew saith it was not the least. Ans. Here is no Contradiction, consider Bethlehem it self, it was but a small City (if it were in Calebs Lot, it is not named) but in other respects it was not the least. It was of old, Famous for Ibza[illegible: 1 letter] one of the Iudges, for Elimelech, Boaz, Iesse, David, and now last of all for the Birth of Christ with respect to which the Evangelist calls it not the least, or if he reciteth the Scribes and Priests words, they might call it not the least upon the account of Boaz, Iesse and David, all which were born or dwelt there; and particularly with respect to Christ, who was born there: The Prophet calls it the least with respect to its State in his time, the Evangelist not the least with respect to its State then, its State being magnified by the Birth of Christ. Micah saith amongst the Thousands, Mathew amongst the Princes. It is the same thing for Num. 1.16. their Princes were Heads of Thousands in Israel. The Iews would by no means have their Text interpreted of Christ, but either of Zorobabel or David, but as to Zorobabel he was born in Babylon not in Bethlehem, and David was dead long before this Prophecy, neither could the following words [whose goings forth have been old even from Everlasting] agree to Zorobabel, or David: Zorobabels name tells us where he was born, and we never read that Bethlehem was thus celebrated with reference to David, tho he was born there, 1 Sam. 16.1. & 17.58. upon which account it is called the City of David, Luk. 2.4. The Prophecy certainly related to Christ, and him only, and so is interpreted by the Chaldee Paraphrast, who some think was one of this Councel called by Herod in this Cause.

Marginal references: Joh. 7.4.; Or, [illegible: 1 word].

7 Then Herod when he had privily called the wise men enquired of them diligently what time the star appeared.

Herod having heard the Answer of the Priests and Scribes, did not think fit to make any noise of it amongst the People, he knew the Iews were apt enough to rebel, and being so late a Conqueror had no reason to presume much of their good Will towards him, he therefore calls the Wise Men privily, and takes no notice of any King they talkt of, but only inquireth the time, When this new Star first appeared, to what end he made this inquiry, may be learned from v. 16. only that he might be able to Govern himself in his bloody Decree, that he might neither destroy more Children than would serve his present Design, nor yet leave this Child behind.

8 And he sent them to Bethlehem and said, Go, and search diligently for the young child, and and when you have found him bring me word again that I may come and worship him also.

He tells the Wise Men, that Bethlehem was the place, wherein his Wise Men had informed him, that the King of the Iews was to be born, and sends them thither with these Instructions: That they should go, and search diligently there, for the young Child, whom he doth not call King, thereby dissembling his bloody Mind, and making as if he had no jealousie of him, yet withal he suggests to them, that he was like to be a Great Prince, or else he would never have pretended that he had a Design, when once he knew certainly where he was, to go and pay an Homage to him. This Text lets us see the Malignity of Herods Heart, and indeed of all wicked mens Hearts. Herod knew that the Messiah was born. The Extraordinary Star, and the coming of the Wise Men, the Priests and Scribes Answer to him could not but confirm him, that he was born, who was long since Promised, as a King and Governour to Israel, yet could he not obtain of his wretched Heart, to comply with the Counsels of God, but contrary to his own Convictions, shews the folly of his Heart, in thinking it was in his Power to frustrate the Divine Counsels, and be too hard for God himself, nor is his folly less remarkable, not sending any of his own Courtiers with them, whom he might better have trusted than meer Strangers to have come back, and brought him an account, but whether it was, that he durst not trust any of the Iews, or that he was over credulous in trusting to the innocent Simplicity of these Wise Men, being not made acquainted with his Intentions he suffereth them to go alone upon this Errand, whom he might possibly think would be least suspected of Ioseph and Mary, so as at their return he should have a more full account of all Circumstances concerning him, than he could have expected from one who had been taken notice of, as one that belonged to his Court.

9 And 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.

They departed toward Bethlehem Iudah, how long their Journey was we cannot tell, some wonder, that none of the Iews did attend them in their Journey, coming out of their own Country upon such a Discovery, and impute it either to the Iews Fear of the Tyrant under which they were, or to the blindess and hardness of their Hearts, for St. Iohn tells us he came amongst his own, and they received him not; but it is possible that the Wise Mens immediate Applications were to the Court, as thinking that the most probable place to hear of one that should be born King of the Iews; and it may be questioned whether Herod, tho he called the Scribes, and the Priests together told them, that his Summoning of them was occasioned by the coming of the Wise Men, for the only Question he propounded to them, was where Christ was to be born, which they might understand without any Relation to the Wise Mens Question. Nor is it probable that Herod should be more open than needed in publishing the coming of these Wise Men or their Errand. Yet, the Text saying that not only Herod▪ but all Ierusalem was troubled, suggests to us that both their Coming, and the Occasion of it, was noised abroad, more than probably Herod could have wished, but it is like their Dismission was so private, that if any of the Iews had, had an Heart and Courage enough to have gone with them, yet they might not have had Opportunity. It is more admirable, that Herod sent none that he could securely trust with them. But the hand of God was in this thing. They shall be hid whom he will [illegible: 1 letter]ide. The Lord had prepared them a better Guide. The Star which probably had disappeared for a good time, while they were upon their Journey to Ierusalem (for they needed no Star to guide them, to so Famous a place) as soon as they were out of Ierusalem appeared again [and went before them, till it came, and stood over where the young Child was] probably, the Star appeared in the lower Region, and tho it could not point so directly that they should know the very House, yet it might point so near as by inquiry, they might easily find it, especially by the influence of God upon their Spirits, which doubtless they did not want, whether these Wise Men, were of the Posterity of Balaam, who Prophes[illegible: 1 letter]ed, Num. 24.17.19. of a Scepter that should arise out of Israel, that should smite the corners of Moab, one that should have Dominion, &c. Or this Star had any Relation to the Star mentioned there, v. 17. is very incertain: It is more probable that these Wise Men came a far further Journey, and that the Star there mentioned was not to be understood in a literal Sense, but better expounded by Simeon, Luk. 2.32. A Light to lighten the Gentles and to be the Glory of his People Israel.

10 And when they saw the Star, they rejoyced with exceeding great joy.

Joy is but the natural Consequent of Desire satisfied, they had in their own Country seen an extraordinary Star, which according to the Rules of their own Art, they might guess to be an Indication of a great Prince born; or by a Divine Revelation they might know to be so. This kindled in them a strong Desire, to go and pay an Homage to him, upon this they take [illegible: 1 letter]a long Journey to Ierusalem. When they come there they were more fully confirmed, from the Answer of the Priests, and Scribes, that there was a Christ to be born in Bethlehem Iudah, thither they go, in their Journey, the same Star they had before seen, appears to them again confirming both their former Apprehensions, and by its standing over Bethlehem, and a particular House in it (to their Apprehensions) they were fully confirmed, that they had right Instructions from Herod and rejoyced in the Satisfaction of their Desires naturally, and possibly rejoyced Spiritually in this matter of Ioy to all People, if they had (as is probable) a Spiritual Illumination, and believed that this Christ was also Iesus, one come to save both Iews and Gentiles from their sins.

11 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.

How long the Virgin Mary, and her holy Child had been there, is not expressed, those that think, that these Wise Men came within six Weeks or two Months, judge that Ioseph and Mary came thither from Ierusalem after that he had been there offered to the Lord, of which you read, Luk. 2. but they are forced to uphold this to interpret, Luk. 2.39. which saith, That after they had performed all things according to the Law of the Lord, they returned into Galil[illegible: 1 letter]e to their own City Nazareth: Of a considerable time after they had performed these things which seemeth something hard, and needless, especially considering Nazareth was Iosephs own City▪ i. e. The City where his fixed Habitation was: It is most probable, that they after so long absence, went right home, and if the Wise Men (which is said) found them in Bethlehem, they were gone thither again to visit some Relations. They saw the young Child with Mary his Mother, under what other Circumstances the Scripture saith not, but questionless they were very Poor and Mean, which is a very strong inducement to us to believe, that they had a Spiritual Divine Revelation. That this was a King, whose Kingdom was not of this World, the true Messiah, and Saviour of the World, they would hardly else have treated a poor Infant, in an ordinary House and no more attended, at the rate they did, for the Text saith [they fell down and Worshipped him] an usual Homage indeed which the Eastern Nations paid to Princes. But they used then to have better Evidences of their Royal State and Dignity, than these Wise Men seemed to have had, if they had not besides the Star a Divine Revelation, what manner of King this was to be. We may therefore rather judge that their Revelation extended not only to the Birth of a King, but of such a King as indeed he was, the Eternal Son of God clothed with humane Flesh; and that their falling down and Worshipping him, is to be understood of a Divine Worship they paid to him, as the Saviour of the World: And so they were the first Fruits of the Gentiles, owning, and believing in the Lord Jesus Christ. And that their following Offerings to him were upon that Account, for opening their Treasures, they presented to him Gold, Frankincense and Myrrh, the Guesses of those, who think that they offered him Gold, as to a King, Frankincense as an High Priest, and Myrrh to sweeten the place where he was, I take to be but the Product of Luxuriant Fancies. It is most certain that those Eastern People, seldom came to their Princes without so[illegible: 1 letter]e Presents, and that their Presents were usually of the most choice things their Country afforded, This is plain from Gen. 43. v. 11. and if what Naturalli[illegible: 2 letters]s tell us be true that Myrrh was only to be sound in Arabia, and Frakincense in Sabea (a part of Arabia) and that Country also had Gold, which it is plain that it had, from 2 Chron. 9.14. it makes a very probable Argument, that these Wise Men came from Arabia, which was full of Men that were Astrologers. The Providence of God was wonderfully seen in these Presents, by them providing for the Sustenance of Ioseph, and Mary, and Iesus in that Exile which they were soon after to indure, for other Allegorical and Mystical Significations of these Presents they are but Conjectures, and the Exuberancies of mens Fancies

Marginal references: Or, offered.

12 And being, warned of God in a dream, that they should not return to Herod, they departed into their own Country another way.

Now the wise God beginneth to defeat the crafty Counsels of Herod, whose bloody Hand he had stayed, till he should from the Wise Men have had a perfect Intelligence, concerning this new born King. God in a Dream appeareth to the Wise Men, and warneth them to go no more to Herod The Wise Men came with no intention to serve Herod's bloody Designs, but came in the Simplicity of their Hearts: This Simp[illegible: 1 letter]icity o[illegible: 1 letter] theirs, Herod would have abused, to have made them Accessaries to his Guilt. God will not suffer it: He who walketh uprightly, walks safely. Thus the Integrity of Abimelech in taking Sarah protected him from Guilt with reference to her, Gen. 20.6. The word which we here translate warned of God, is used of Persons, whom God is pleased to Honour so far as to Discourse with: Either, by himself ▪ or an Angel▪ Luk. 2.26. Acts 10.22. Heb. 8.5. and 11, 7. Thus hath God honoured these Wise Men, whose Hearts were inclined towards him and his Christ. 1. By giving them a Star, to guide them. 2. Confirming their Hearts by his Word, from the Mouths of the chief Priests and Scribes, that they were not mistaken concerning the Star and its Indication. 3. By speaking himself to them, to keep them from any Guilt or being so much as Accessaries any way to that bloody Tragedy, which upon their departure he knew would be Acted: They take another way to go into their own Country, so we hear o[illegible: 1 letter] them no more.

13 And when they were departed, Behold the Angel of the Lord appeared to Joseph in a dream, saying, Arise and take the young child, and his mother, and flee into Egypt, and be thou there, untill I bring thee word, for Herod will seek the young child to destroy it.

How long it was before this Apparition to Ioseph, the Scripture saith not, but admitting what is affirmed by some Geographers, that Bethlehem Iudah was but two days Journey from Ierusalem, it cannot be presumed long, for Herod had (doubtless) quick Intelligence of the Wise Mens motions Here was a second Temptation upon Ioseph, who was of no great Quality. (a Carpenter) and might have anxious Thoughts how he in Egypt should maintain himself, his Wife and Child▪ but Ioseph knew, That the Earth was the Lords, and the fulness thereof, tho Egypt therefore was a Land of Idolaters, and he had no Vi[illegible: 1 letter]ible way of Subsistence there, yet we shall hear that none o[illegible: 1 letter] these things made him hesitate. Egypt was near to Palestina, and the Dominions of another Prince, within which Herod had nothing to do, Ieroboam fled thither▪ 1 Kin. 11.40. and staid there till the Death of Solomon: Gods precept here, did not only indicate his Care and special Providence for, and over this Holy Child, but included a Promise of S[illegible: 1 letter]stenance and Support, for it, and its Parents, and the Lord further assured Ioseph, that he should not dye in that Exile, for he would likewise tell him the time when he should come back. Christ's time to dye was not yet come, and therefore he would have him out of the way, for he who searcheth the Heart, and tryeth the Reins, and knoweth the Thoughts of Man afar off, did know that Herod would seek the young Child to destroy him, he should but seek it, for God had resolved to preserve it, but he would shew the Malice of his Heart in seeking of it, therefore God commands him to go away, and directeth him whither to go. The certainty of an issue, from the Divine Counsels, or a Divine Revelation, ought not to incourage us in the neglect of any rational, and just means for the obtaining of it. Tho God will provide for his Church and People; yet it is his Will they should use all just, and Lawful means for their own Preservation.

15 And was there until the death of Herod, that it might be fulfilled, which was spoken of the Lord, by the Prophet. Out of Egypt have I called my Son.

True Faith, or assent to a Divine Revelation; always produceth Obedience to the Precept of it. Thus it did in the Wise Men, thus in Ioseph, thus every were in Holy-writ: By which we may learn. That they indeed believe not the Scriptures to be the word of God, who take no Care to live up to the rule of Life prescribed in them. Ioseph not only obeyed but readi[illegible: 1 letter]y, and presently obeyed: When he arose he took the young Child, and Mary his Mother. The Poverty of our Saviours Parents is not obscurely gathered from this hasty motion of Ioseph. His motion was not delayed for the Packing up of Goods, gathering in of Debts, &c. if he lost any thing by his haste, yet he carried with him, the Promise and special Care of God for him, and his; yet he moveth Prudentially, and therefore he beginneth his Journey by Night, when least notice could be taken of his motion. We are not to put God upon working Miracles for our Preservation, tho we have never so many sure Promises, when it may he obtained in the use of means. They are Gods Security given to Creatures, whom he hath indued with reason, and express that we should use it, while we yet trust in his word. We are not told into what part of Egypt Ioseph went, nor how long he staid there: Some say six or seven years, others, but three or four Months. The Text saith: He was there untill the Death of Herod ▪ some say that was before the Paschal Solemnity that year. But these things are great incertainties. It is certain he staid there till Herod dyed, but when that certainly was, we know not, nor is it material for us to be Curious in inquiring. [That it might be fulfilled, which was spoken of the Lord by the Prophet. Out of Egypt have I called my Son] That it might be fulfilled is a Phrase we often meet with in the New Testament, to declare the Harmony of Scripture, and the Faithfulness of God, in fulfilling the Prophesies, or Promises of the Old Testament. Spanhemius tells us, The Scripture is said to be fulfilled Properly or improperly. Properly two ways, either Literally or Mystically, Improperly, Secondarily, when some suck like thing hap'neth, as was before foretold or spoken of, or an Example is brought Paralel to some former Example. Literally the Scripture is said to be fulfilled. 1. When a thing before Prophecied of, or Promised, cometh to pass. Thus ch. 1.22. the Prophecy Isaiah 7.14. was Literally fulfilled, so Micah 5.2. was Literally fulfilled, Chap. 2.6. by Christ's being born in Bethlehem, so Zech. 9.9. was Literally fulfilled, Chap. 21.5. Or else. 2. When the Type is fulfilled in the Antitype. Thus we read of many Scriptures of the Old Testament fulfilled in Christ, several things about the Paschal Lamb, the Brasen Serpent, Solomon, David, Ionas, &c. Improperly the Scripture is said to be fulfilled: When any thing is reported as done, which [illegible: 1 word] a Proportion to something before recorded in Holy-writ, as spoken or done, thus Christ applieth the same thing to the Hypocrites which lived in his time, which Isaiah spake of those who lived in his time, Isa. 29.13. Chap. 15.7, 8. so 13, 14. Isa. 6.9. this Divines call a Fulfilling, per Accomodationem, aut Transumptionem. The Question is, whether this Scripture which is, Hosea 11.1. was fulfilled in Christ's being carried into Egypt, Properly or Improperly: There is a great Variety of Opinions, those possibly judge best who think that the Israelites going into, and coming out of Egypt, was a Type of Christ's going into Egypt, being preserved there and coming out again, Matthew saith the Scripture was fulfilled, whether Properly or Improperly, is not much material for us to know, I have only added thus much to shorten my Discourse hereafter where we shall meet with this Phrase.

16 Then Herod when he saw he was mocked of the wise men, was exceeding wroth and sent forth, and slew all the Children which were in Bethlehem, and in all the Coasts thereof from two years old and under▪ according to the time which he had diligently inquired of the wise men.

Herod now expounds what he meant by his coming and Worshipping Christ also, which he talked of v. 8. When he saw that he was mocked, &c. really mocked by their coming no more to him, not that they used any mocking Language, or designed by their Actions to deceive him, but Probably intended to have gone back according to his Desire, but that they were otherwise admonished by God in a Dream. [He was exceeding wroth] as great Persons use to be when they see any great Design, they have, frustrated by their Inferiors [and sent forth and slew all the Children in Bethlehem, and in the Coasts thereof from two years old, and under] he sent forth Soldiers, or Executioners and slew all the Children, there is a Tradition that amongst them he [illegible: 1 letter]lew his own Son, and that Augustus Caesar hearing it▪ should say, It was better to be Herods Hog than his Child, because the Iews will eat no Swines flesh. Others say this is but a Fable, for his Son died very few days before himself, from two years old and under. If we take these words as they seem to sound, they would incline us to think that Christ was near two years old before the Wise Men came, but some very learned Men think they came within a year or little more, and that the term we translate two years old, signifieth Persons that had never so little entred upon the second year of their Age: So as if a Child were but a year and a Week old, he was Properly enough called [non-Latin text not transcribed], one of two years old, that is who had began his second year. Hence they think that the Star appeared some little matter above a year before they came to Bethlehem, and considering at how great distance some parts in Arabia were from Ierusalem, they think that a year might well be ran out in their Deliberations about, and Preparations for, and dispatch of their Journey. Thus they interpret the next words [according to the time he had diligently inquired of the Wise Men] that they had told them, that it was something above a year, since the Star appeared first. This is now a middle way, betwixt those who (very improbably) think that they came within thirteen days, too short a time doubtless for such a Journey, and those that think they came not till near two years, which to some seemeth as much too long. I leave it to the Readers judgment.

18 In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

The Text quoted, is Ier. 31.15. this Prophecy was literally fulfilled when Iudah was carried into Captivity: There was then a great mourning in the Tribes of Benjamin and Iudah, for their Children that were slain and carried into Captivity: It was now fulfilled, that is, verified a second time. There is no need that Rama here should be taken Appellatively, as it signifieth an High place, from whence a noise is most loudly, and dolefully heard. There were several places so named, one near Bethlehem (formerly called Ephran) Gen. 35.16.19 Iud. 4.5. a City in the lot of Benjamin, Ios. 18.22. The slaughter was in Bethlehem and the Coasts thereof, the noise reached to Rama which was close by, both Benjamin, and Iudah made up the one Kingdom of Iudah. Rachel was the Mother of Benjamin, a Woman pa[illegible: 3 letters]onately desirous of Children, therefore the fittest Person to have her name used, to express the sorrow of all those Mothers, who had lost their Children in this slaughter. The slaughter of these Children caused a lamentable Mourning by tender Mothers throughout Benjamin and Iudah, such as the former Captivity caused to be mentioned, Ier. 31.15.

20 Saying arise, and take the young child, and his mother and go into the land of Israel, for they are dead who sought the young childs life.

That is, as some say, within three or four Months (for Herod they say no longer out-lived this bloody Act) and if we may believe Historians, he was in his Death, made a dreadful Example of Divine Vengeance, but we cannot assert the just time how long he out-lived this bloody Act; when he was dead, God who had promised Ioseph v. 13. to tell him by an Angel (as before) let Ioseph know he might safely return: It is probable this Apparition was not immediately upon the Death of Herod, for Archelaus was reigning, who must be allowed some time to go to Rome, and to have this Dignity conferred on him, but soon after he was Dead, this Apparition was, with a Command to him, to return into the Land of Israel, to which he soon yieldeth Obedience.

22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: Notwithstanding being warnned of God in a dream, he turned aside into the parts of Galilee.

The true King of the Iews being born, The singular Providence of God so ordered it, that there were no more constituted Governours of Iudea, under the Title of Kings, tho they are said to Reign, because the Tetrarchs in their Provinces, exercised a Regal-Power: For tho Archelaus was by his Fathers Will declared his Successor in the Kingdom, yet the Emperour and Senate of Rome was to confirm him, who made Archelaus Tetrarch of Iudea, as appears by this Chap. Antipas another of his Sons, called also by his Fathers name, Tetrarch of Galilee, Philip, another of his Sons, Tetrarch of Iturea, and Lysanias Tetrarch of Abylene and set a Governour over Iudea which was Pontius Pilate, as appeareth by Luk. 3.1. of all the Sons of Herod, Archelaus is said to be of the most fierce, and bloody Disposition, which made Ioseph afraid to go thither. His Brother Herod Antipas is reported of a much milder Disposition, and more inactive Temper; so Ioseph not without the Direction of God goeth into his own Province which was Galilee.

23 And he came and dwelt in a City called Nazareth, that it might be fulfilled which was spoken by the Prophets, he shall be called a Nazarene.

It appeareth by Luk. 2.4. That Ioseph dwelt in Nazareth, before our Saviour was born, and Luk. 2.39. after Maries Purification it is said, They returned into Galilee, to their own City Nazareth ▪ and Luk. 4.16. he was there brought up. Hence Ioh. 1.45. he is called by Philip Iesus of Nazareth, but the following words of this Verse afford as great Difficulties as any other in Holy-writ. 1. How Christ could be called a Nazarene, who apparently was born at Bethlehem. 2. How the Evangelist saith that was fulfilled which was spoken by the Prophet, he shall be called a Nazarene: When as there is no such saying in all the Prophets. There is a strange Variety of Opinions as to these Questions, Spanhemius acquiesceth in that which seemeth least liable to Exception, viz. That Christ was to put a Period to that Order of Nazarites, amongst the Iews whose Rules we have Num. 6.2, 3. of which Order Samson was, as appears by Iud. 13.7. and Ioseph was called [non-Latin text not transcribed] Gen. 49.26. the very same word which is used Iud. 13.7. Both Ioseph and Samson were eminent Types of Christ. And it was spoken of Christ by the Prophets (the Holy men of God who wrote the Scriptures) that Christ should be called [non-Latin text not transcribed] Nezir, as it is in the Hebrew, in that it was spoken of those that were his Types; who are both expressly so called. The word signifieth an Holy Person, one separated to God, and from ordinary converse with Men, Christ was to be such a Nazarite, separated to God, for the accomplishment of our Redemption, and like Ioseph separated from his Brethren, Isa. 53.3. he was rejected of Men:—We hid as it were our Faces from him, and we esteemed him not. God by his singular Providence so ordered it, that he who was the Antitype to all the Nazarites, and the true Nezir or Person separated, should be Educated at Nazareth, a poor Contemptible Town, Io. 1.46. Nathaniel said, can there any Good come out of Nazareth? That while his Education there gave the Iews an occasion to reproach him, as a Nazarene; because born at Nazareth, believers amongst the Iews, might understand him to be the true Nazarite, understood in Ioseph and Samson called by this name, as Types and Figures of him who was to come, separated by God to a more Excellent end, and from Men in a more Eminent manner. So that what the Prophets spake of this Nature concerning Christ, they spake of those who were the true Types of Christ. Those who will read Spanhemius, and Pooli Critica, will find large Discourses about the Difficulties of this Text, but this seemeth to be Spanhemius his Opinion, improving the Notion of Mr. Calvin.

The Wise Men Come to Jerusalem.

1 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 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.

It was a mark of humiliation put upon the Lord Jesus that, though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had horns coming out of his hand (Hab. iii. 4) enough to condemn the world, and the Jews especially, for their stupidity.

The first who took notice of Christ after his birth were the shepherds (Luke ii. 15, &c.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, v. 17, 18. After that, Simeon and Ann a spoke of him, by the Spirit, to all that were disposed to heed what they said, Luke ii. 38. Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe,

I. When this enquiry was made concerning Christ. It was in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre had now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be: witness these wise men, Gen. xlix. 10.

II. Who and what these wise men were; they are here called Magoi—Magicians. Some that it in a good sense; the Magi among the Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer (Acts viii. 9, 11), and of Elymas, the sorcerer (Acts xiii. 6), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be wise men indeed when they set themselves to enquire after Christ.

This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See ch. viii. 11, 12. The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were afar off should be made nigh by Christ. 2. That they were scholars. They dealt in arts, curious arts; good scholars should be good Christians, and then they complete their learning when they learn Christ. 3. That they were men of the east, who were noted for their soothsaying, Isa. ii. 6. Arabia is called the land of the east (Gen. xxv. 6), and the Arabians are called men of the east, Judg. vi. 3. The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the three kings of Colen; we covet not to be wise above what is written.

III. What induced them to make this enquiry. They, in their country, which was in the east, had seen an extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold signs in the heavens. The birth of Christ was notified to the Jewish shepherds by an angel, to the Gentile philosophers by a star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the host of heaven, especially the eastern nations, whence the planets have the names of their idol-gods; we read of a particular star they had in veneration, Amos v. 26. Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a sceptre, that shall rise out of Israel; see Num. xxiv. 17. Balaam came from the mountains of the east, and was one of their wise men. Others impute their enquiry to the general expectation entertained at that time, in those eastern parts, of some great prince to appear. Tacitus, in his history (lib. 5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur—A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to that king; and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ.

IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord.

Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King.

To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews?" They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.

V. How this enquiry was treated at Jerusalem. News of it at last came to court; and when Herod heard it he was troubled, v. 3. He could not be a stranger to the prophecies of the Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures.

But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it.

VI. What assistance they met with in this enquiry from the scribes and the priests, v. 4-6. Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their lips must keep knowledge, but then the people must enquire the law at their mouth, Mal. ii. 7. It was generally known that Christ should be born at Bethlehem (John vii. 42); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether, all the chief priests, and all the scribes; and demands of them what was the place, according to the scriptures of the Old Testament, where Christ should be born? Many a good question is put with an ill design, so was this by Herod.

The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be born in Bethlehem, the city of David, here called Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Josh. xix. 15. Bethlehem signifies the house of bread; the fittest place for him to be born in who is the true manna, the bread which came down from heaven, which was given for the life of the world. The proof they produce is taken from Mic. v. 2, where it is foretold that though Bethlehem be little among the thousands of Judah (so it is in Micah), no very populous place, yet it shall be found not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that the Lord shall count, when he writes up the people, that this man, even the man Christ Jesus, was born there, Ps. lxxxvii. 6. Out of thee shall come a Governor, the King of the Jews. Note, Christ will be a Saviour to those only who are willing to take him for their Governor. Bethlehem was the city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at Bethlehem, by the gate, which David longed to drink of (2 Sam. xxiii. 15); in Christ we have not only bread enough and to spare, but may come and take also of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall run to and fro, and knowledge shall be increased.

VII. The bloody project and design of Herod, occasioned by this enquiry, v. 7, 8. Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience.

Now, 1. See how cunningly he laid the project (v. 7, 8). He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion: that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow.

2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools.

The Wise Men Worship Christ.

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 way.

We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now,

I. See how they found out Christ by the same star that they had seen in their own country, v. 9, 10. Observe, 1. How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold, the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex—The law affords its aid, not to the idle, but to the active. The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to the promised land, the wise men by a star to the promised Seed, who is himself the bright and morning Star, Rev. xxii. 16. God would rather create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he guides with his eye (Ps. xxxii. 8), and said to them, This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, 2 Pet. i. 19. 2. Observe how joyfully they followed God's direction (v. 10). When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain. When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it is but a little that she passes from them, and she finds him, Cant. iii. 3, 4. We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a Spirit of bondage, at length receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of the Lord's Christ speedily, of the Sun of righteousness, for they see the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to rejoice and work righteousness (Isa. lxiv. 5), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Ps. cv. 3. Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God.

II. See how they made their address to him when they had found him, v. 11. We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this the Saviour of the world? Is this the King of the Jews, nay, and the Prince of the kings of the earth? Yes, this is he, who, though he was rich, yet, for our sakes, became thus poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him.

1. They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus.

2. They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of (Ps. lxxii. 10), They shall bring presents, and offer gifts. See Isa. lx. 6. Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices. God had respect to Abel, and then to his offering. The gifts they presented were, gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him gold, as a king, paying him tribute, to Cæsar, the things that are Cæsar's; frankincense, as God, for they honoured God with the smoke of incense; and myrrh, as a Man that should die, for myrrh was used in embalming dead bodies.

III. See how they left him when they had made their address to him, v. 12. Herod appointed them to bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso, If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were warned of God, chrematisthentes—oraculo vel responso accepto—by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not. They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child, as the Lord from heaven.

The Flight into Egypt.

13 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. 14 When he arose, he took the young child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

We have here Christ's flight into Egypt to avoid the cruelty of Herod, and this was the effect of the wise men's enquiry after him; for, before that, the obscurity he lay in was his protection. It was but little respect (compared with what should have been) that was paid to Christ in his infancy: yet even that, instead of honouring him among his people, did but expose him.

Now here observe, 1. The command given to Joseph concerning it, v. 13. Joseph knew neither the danger the child was in, nor how to escape it; but God by an angel, tells him both in a dream, as before he directed him in like manner what to do, ch. i. 20. Joseph, before his alliance to Christ, had not been wont to converse with angels as now. Note, those that are spiritually related to Christ by faith have that communion and correspondence with Heaven which before they were strangers to.

1. Joseph is here told what their danger was: Herod will seek the young child to destroy him. Note, God is acquainted with all the cruel projects and purposes of the enemies of his church. I know thy rage against me, saith God to Sennacherib, Isa. xxxvii. 28. How early was the blessed Jesus involved in trouble! Usually, even those whose riper years are attended with toils and perils have a peaceable and quiet infancy; but it was not so with the blessed Jesus: his life and sufferings began together; he was born a man striven with, as Jeremiah was (Jer. xv. 10), who was sanctified from the womb, Jer. i. 5. Both Christ the head, and the church his body, agree in saying, Many a time have they afflicted me, from my youth up. Pharaoh's cruelty fastens upon the Hebrews' children, and a great red dragon stands ready to devour the man-child as soon as it should be born, Rev. xii. 4.

2. He is directed what to do, to escape the danger; Take the young child, and flee into Egypt. Thus early must Christ give an example to his own rule (ch. x. 23): When they persecute you in one city, flee to another. He that came to die for us, when his hour was not yet come, fled for his own safety. Self-preservation, being a branch of the law of nature, is eminently a part of the law of God. Flee; but why into Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the people of God; it had been a house of bondage to Israel, and particularly cruel to the infants of Israel; in Egypt, as much as in Ramah, Rachel had been weeping for her children; yet that is appointed to be a place of refuge to the hold child Jesus. Note, God, when he pleases, can make the worst of places serve the best of purposes; for the earth is the Lord's, he makes what use he pleases of it: sometimes the earth helps the woman Rev. xii. 16. God, who made Moab a shelter to his outcasts, makes Egypt a refuge for his Son. This may be considered,

(1.) As a trial of faith of Joseph and Mary. They might be tempted to think, "If this child be the Son of God, as we are told he is, has he no other way to secure himself from a man that is a worm, than by such a mean and inglorious retreat as this? Cannot he summon legions of angels to be his life-guard, or cherubim with flaming swords to keep this tree of life? Cannot he strike Herod dead, or wither the hand that is stretched out against him, and so save us the trouble of this remove?" They had been lately told that he should be the glory of his people Israel; and is the land of Israel so soon become too hot for him? But we find not that they made any such objections; their faith, being tried, was found firm, they believe this is the Son of God, though they see no miracle wrought for his preservation; but they are put to the use of ordinary means. Joseph had great honour put upon him in being the husband of the blessed virgin; but that honour has trouble attending it, as all honours have in this world; Joseph must take the young child, and carry him into Egypt; and now it appeared how well God had provided for the young child and his mother, in appointing Joseph to stand in so near a relation to them; now the gold which the wise men brought would stand them in stead to bear their charges. God foresees his people's distresses, and provides against them beforehand. God intimates the continuance of his care and guidance, when he saith, Be thou there until I bring thee word, so that he must expect to hear from God again, and not stir without fresh orders. Thus God will keep his people still in a dependence upon him.

(2.) As an instance of the humiliation of our Lord Jesus. As there was no room for him in the inn in Bethlehem, so there was no quiet room for him in the land of Judea. Thus was he banished from the earthly Canaan, that we, who for sin were banished from the heavenly Canaan, might not be for ever expelled. If we and our infants be at any time in straits, let us remember the straits Christ in his infancy was brought into, and be reconciled to them.

(3.) As a token of God's displeasure against the Jews, who took so little notice of him; justly does he leave those who have slighted him. We have also here an earnest of his favour to the Gentiles, to whom the apostles were to bring the gospel when the Jews rejected it. If Egypt entertain Christ when he is forced out of Judea, it will not be long ere it be said, Blessed be Egypt my people, Isa. xix. 25.

II. Joseph's obedience to this command, v. 14. The journey would be inconvenient and perilous both to the young child and to his mother; they were but poorly provided for it, and were likely to meet with cold entertainment in Egypt: yet Joseph was not disobedient to the heavenly vision, made no objection, nor was dilatory in his disobedience. As soon as he had received his orders, he immediately arose, and went away by night, the same night, as it should seem, that he received the orders. Note, Those that would make sure work of their obedience must make quick work of it. Now Joseph went out, as his father Abraham did, with an implicit dependence upon God, not knowing whither he went, Heb. xi. 8. Joseph and his wife, having little, had little to care of in this remove. An abundance encumbers a necessary flight. If rich people have the advantage of the poor while they possess what they have, the poor have the advantage of the rich when they are called to part with it.

Joseph took the young child and his mother. Some observe, that the young child is put first, as the principal person, and Mary is called, not the wife of Joseph, but, which was her great dignity, the mother of the young child. This was not the first Joseph that was driven from Canaan to Egypt for a shelter from the anger of his brethren; this Joseph ought to be welcome there for the sake of that.

If we may credit tradition, at their entrance into Egypt, happening to go into a temple, all the images of their gods were overthrown by an invisible power, and fell, like Dagon before the ark, according to that prophecy, The Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Isa. xix. 1. They continued in Egypt till the death of Herod, which, some think, was seven years, others think, not so many months. There they were at a distance from the temple and the service of it, and in the midst of idolaters; but God sent them thither, and will have mercy, and not sacrifice. Though they were far from the temple of the Lord, they had with them the Lord of the temple. A forced absence from God's ordinances, and a forced presence with wicked people, may be the lot, are not the sin, yet cannot but be the grief, of good people.

III. The fulfilling of the scripture in a this—that scripture (Hos. xi. 1), Out of Egypt have I called my son. Of all the evangelists, Matthew takes most notice of the fulfilling of the scripture in what concerned Christ, because his gospel was first published among the Jews, with whom that would add much strength and lustre to it. Now this word of the prophet undoubtedly referred to the deliverance of Israel out of Egypt, in which God owned them for his son, his first-born (Exod. iv. 22); but it is here applied, by way of analogy, to Christ, the Head of the church. Note, The scripture has many accomplishments, so full and copious is it, and so well ordered in all things. God is every day fulfilling the scripture. Scripture is not of private interpretation: we must give it its full latitude. "When Israel was a child, then I loved him; and, though I loved him, I suffered him to be a great while in Egypt; but, because I loved him, in due time I called him out of Egypt." They that read this must, in their thoughts, not only look back, but look forward; that which has been shall be again (Eccl. i. 9); and the manner of expression intimates this; for it is not said, I called him, but I called my son, out of Egypt.Note, It is no new thing for God's sons to be in Egypt, in a strange land, in a house of bondage; but they shall be fetched out. They may be hid in Egypt, but they shall not be left there. All the elect of God, being by nature children of wrath, are born in a spiritual Egypt, and in conversion are effectually called out. It might be objected against Christ that he had been in Egypt. Must the Sun of righteousness arise out of that land of darkness! But this shows that to be no strange thing; Israel was brought out of Egypt, to be advanced to the highest honours; and this is but doing the same thing.

The Slaughter of the Children.

16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit.

II. His political contrivance, notwithstanding this, to take off him that is born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should devour one as well as another. This would be sure work; and thus those that would destroy their own iniquity must be sure to destroy all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake, slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy; Quo plus sunt potæ, plus sitiuntur aquæ—The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net.

Observe, What large measures he took, 1. As to time; He slew all from two years old and under. It is probable that the blessed Jesus was at this time not a year old; yet Herod took in all the infants under two years old, that he might be sure not to miss of his prey. He cares not how many heads fall, which he allows to be innocent, provided that escape not which he supposes to be guilty. 2. As to place; He kills all the male children, not only in Bethlehem, but in all the coasts thereof, in all the villages of that city. This was being overmuch wicked, Eccl. vii. 17. Hate, an unbridled wrath, armed with an unlawful power, often transports men to the most absurd and unreasonable instances of cruelty. It was no unrighteous thing for God to permit this; every life is forfeited to his justice as soon as it commences; that sin which entered by one man's disobedience, introduced death with it; and we are not to suppose any thing more than that common guilt, we are not to suppose that these children were sinners above all that were in Israel, because they suffered such things. God's judgments are a great deep. The diseases and deaths of little children are proofs of original sin. But we must look upon this murder of the infants under another character: it was their martyrdom. How early did persecution commence against Christ and his kingdom! Think ye that he came to send peace on the earth? No, but a sword, such a sword as this, ch. x. 34, 35. A passive testimony was hereby given to the Lord Jesus. As when he was in the womb, he was witnessed to by a child's leaping in the womb for joy at his approach, so now, at two years old, he had contemporary witnesses to him of the same age. They shed their blood for him, who afterwards shed his for them. These were the infantry of the noble army of martyrs. If these infants were thus baptized with blood, though it were their own, into the church triumphant, it could not be said but that, with what they got in heaven, they were abundantly recompensed for what they lost on earth. Out of the mouths of these babes and sucklings God did perfect his praise; otherwise, it is not good to the Almighty that he should thus afflict.

The tradition of the Greek church (and we have it in the Æthiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus Cæsar heard that Herod, among the children he order to be slain under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded—the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out—one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure.

Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven laughs at him, and has him in derision. Whatever crafty cruel devices are in men's hearts, the counsel of the Lord shall stand.

III. The fulfilling of scripture in this (v. 17, 18); Then was fulfilled that prophecy (Jer. xxxi. 15), A voice was heard in Ramah. See and adore the fulness of the scripture! That prediction was accomplished in Jeremiah's time, when Nebuzaradan, after he had destroyed Jerusalem, brought all his prisoners to Ramah (Jer. xl. 1), and there disposed of them as he pleased, for the sword, or for captivity. Then was the cry in Ramah heard to Bethlehem (for those two cities, the one in Judah's lot, and the other in Benjamin's, were not far asunder); but now the prophecy is again fulfilled in the great sorrow that was for the death of these infants. The scripture was fulfilled,

1. In the place of this mourning. The noise of it was heard from Bethlehem to Ramah; for Herod's cruelty extended itself to all the coasts of Bethlehem, even into the lot of Benjamin, among the children of Rachel. Some think the country about Bethlehem was called Rachel, because there she died, and was buried. Rachel's sepulchre was hard by Bethlehem, Gen. xxxv. 16, 19. Compare 1 Sam. x. 2. Rachel had her heart much set upon children: the son she died in travail of she called Benoni—the son of her sorrow. These mothers were like Rachel, lived near Rachel's grave, and many of them descended from Rachel; and therefore their lamentations are elegantly represented by Rachel's weeping.

2. In the degree of this mourning. It was lamentation and mourning, and great mourning; all little enough to express the sense they had of this aggravated calamity. There was a great cry in Egypt when the first-born were slain, and so there was here when the youngest was slain; for whom we naturally have a particular tenderness. Here was a representation of this world we live in. We hear in it lamentation, and weeping, and mourning, and see the tears of the oppressed, some upon one account, and some upon another. Our ways lie through a vale of tears. This sorrow was so great, that they would not be comforted. They hardened themselves in it, and took a pleasure in their grief. Blessed be God, there is no occasion of grief in this world, no, not that which is supplied by sin itself, that will justify us in refusing to be comforted! They would not be comforted, because they are not, that is, they are not in the land of the living, are not as they were, in their mothers' embraces. If, indeed, they were not, there might be some excuse for sorrowing as though we had no hope; but we know they are not lost, but gone before; if we forget that they are, we lose the best ground of our comfort, 1 Thess. iv. 13. Some make this grief of the Bethlehemites to be a judgment upon them for their contempt of Christ. They that would not rejoice for the birth of the Son of God, are justly made to weep for the death of their own sons; for they only wondered at the tidings the shepherds brought them, but did not welcome them.

The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows, Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.

Christ's Return from Egypt.

19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

We have here Christ's return out of Egypt into the land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe,

I. What it was that made way for his return—the death of Herod, which happened not long after the murder of the infants; some think not above three months. Such quick work did divine vengeance make! Note, Herods must die; proud tyrants, that were the terror of the mighty, and the oppressors of the godly, in the land of the living, their day must come to fall, and down to the pit they must go. Who art thou then, that thou shouldest be afraid of a man that shall die? (Isa. li. 12, 13) especially considering that at death, not only their envy and hatred are perished (Eccl. ix. 6), and they cease from troubling (Job iii. 17), but they are punished. Of all sins, the guilt of innocent blood fills the measure soonest. It is a dreadful account which Josephus gives of the death of this same Herod (Antiq. 17.146-199), that he was seized with a disease which burned him inwardly with an inexpressible torture; that he was insatiably greedy of meat; had the colic, and gout, and dropsy; such an intolerable stench attended his disease, that none could come near him: and so passionate and impatient was he, that he was a torment to himself, and a terror to all that attended him: his innate cruelty, being thus exasperated, made him more barbarous than ever; having ordered his own son to be put to death, he imprisoned many of the nobility and gentry, and ordered that as soon as he was dead they should be killed; but that execution was prevented. See what kind of men have been the enemies and persecutors of Christ and his followers! Few have opposed Christianity but such as have first divested themselves of humanity, as Nero and Domitian.

II. The orders given from heaven concerning their return, and Joseph's obedience to those orders, v. 19-21. God had sent Joseph into Egypt, and there he staid till the same that brought him thither ordered him thence. Note, In all our removes, it is good to see our way plain, and God going before us; we should not move either one way or the other without order. These orders were sent him by an angel. Note, Our intercourse with God, if it be kept up on our part, shall be kept up on his, wherever we are. No place can exclude God's gracious visits. Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in Patmos. Now, 1. The angel informs him of the death of Herod and his accomplices: They are dead, which sought the young Child's life. They are dead, but the young Child lives. Persecuted saints sometimes live to tread upon the graves of their persecutors. Thus did the church's King weather the storm, and many a one has the church in like manner weathered. They are dead, to wit, Herod and his son Antipater, who, though there were mutual jealousies between them, yet, probably, concurred in seeking the destruction of this new King. If Herod first kill Antipater, and then die himself, the coasts are cleared, and the Lord is known by the judgments which he executes, when one wicked instrument is in the ruin of another. 2. He directs him what to do. He must go and return to the land of Israel; and he did so without delay; not pleading the tolerably good settlement he had in Egypt, or the inconveniences of the journey, especially if, as is supposed, it was in the beginning of winter that Herod died. God's people follow his direction whithersoever he leads them, wherever he lodges them. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise, and depart thither, when we are called for, as Joseph did out of Egypt.

III. The further direction he had from God, which way to steer, and where to fix in the land of Israel, v. 22, 23. God could have given him these instructions with the former, but God reveals his mind to his people by degrees, to keep them still waiting on him, and expecting to hear further from him. These orders Joseph received in a dream, probably, as those before, by the ministration of an angel. God could have signified his will to Joseph by the Child Jesus, but we do not find that in those removes he either takes notice, or gives notice, of any thing that occurred; surely it was because in all things it behoved him to be made like his brethren; being a Child, he spake as a child, and did as a child, and drew a veil over his infinite knowledge and power; as a child he increased in wisdom.

Now the direction given this holy, royal family, is, 1. That it might not settle in Judea, v. 22. Joseph might think that Jesus, being born in Bethlehem, must be brought up there; yet he is prudently afraid for the young Child, because he hears that Archelaus reigns in Herod's stead, not over all the kingdom as his father did, but only over Judea, the other provinces being put into other hands. See what a succession of enemies there is to fight against Christ and his church! If one drop off, another presently appears, to keep up the old enmity. But for this reason Joseph must not take the young Child into Judea. Note, God will not thrust his children into the mouth of danger, but when it is for his own glory and their trial; for precious in the sight of the Lord are the life and the death of his saints; precious is their blood to him.

2. That it must settle in Galilee, v. 22. There Philip now ruled, who was a mild, quiet, man. Note, The providence of God commonly so orders it, that his people shall not want a quiet retreat from the storm and from the tempest; when one climate becomes hot and scorching, another shall be kept more cool and temperate. Galilee lay far north; Samaria lay between it and Judea; thither they were sent, to Nazareth, a city upon a hill, in the centre of the lot of Zebulun; there the mother of our Lord lived, when she conceived that holy thing; and, probably, Joseph lived there too, Luke i. 26, 27. Thither they were sent, and there they were well known, and were among their relations; the most proper place for them to be in. There they continued, and from thence our Saviour was called Jesus of Nazareth, which was to the Jews a stumbling-block, for, Can any good thing come out of Nazareth?

In this is said to be fulfilled what was spoken by the prophets, He shall be called a Nazarene. Which may be looked upon, (1.) As a man of honour and dignity, though primarily it signifies no more than a man of Nazareth; there is an allusion or mystery in speaking it, speaking Christ to be, [1.] The Man, the Branch, spoken of, Isa. xi. 1. The word there is Netzar, which signifies either a branch, or the city of Nazareth; in being denominated from that city, he is declared to be that Branch. [2.] It speaks him to be the great Nazarite; of whom the legal Nazarites were a type and figure (especially Samson, Judg. xiii. 5), and Joseph, who is called a Nazarite among his brethren (Gen. xlix. 26), and to whom that which was prescribed concerning the Nazarites, has reference, Num. vi. 2, &c. Not that Christ was, strictly, a Nazarite, for he drank wine, and touched dead bodies; but he was eminently so, both as he was singularly holy, and as he was by a solemn designation and dedication set apart to the honour of God in the work of our redemption, as Samson was to save Israel. And it is a name we have all reason to rejoice in, and to know him by. Or, (2.) As a name of reproach and contempt. To be called a Nazarene, was to be called a despicable man, a man from whom no good was to be expected, and to whom no respect was to be paid. The devil first fastened this name upon Christ, to render him mean, and prejudice people against him, and it stuck as a nickname to him and his followers. Now this was not particularly foretold by any one prophet, but, in general, it was spoken by the prophets, that he should be despised and rejected of men (Isa. liii. 2, 3), a Worm, and no man (Ps. xxii. 6, 7), that he should be an Alien to his brethren Ps. lxix. 7, 8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a Nazarene.

CHAP. II.

Verse 1. Now when Jesus was born in Bethlehem.] THe house of bread, that bread of life that came down fromJoh. 1. 14. Heaven, and dwelt amongst us in this City of David, otherwise called Ephrata, that is, fruit-bearing; and situate (they say) in the very navell and center of the earth, because in him all Nations should be blessed: Here was Jesus born, by meer accident, in regard of his parents, (who were brought hither by a tyrannicall edict of the Emperour, forcing all, even great-bellied women, to repair to their own City, to be taxed, though it were in the deep of winter) but by a sweet providence of God, to fulfill the Scripture, and to settle our faith. In the daies of Herod the King] When the Scepter was departed from Judah, and the times were grown deplored and desperately wicked. Josoph found his brethren in Dothan. 1. in defection: so did Christ, when he came: Scarce were there four, or fewer found, that waited for the consolation of Israel. Then also, when among the poor Gentiles, a plentifull harvest, a very great number of elect were ready ripe. Mat. 9. 37. Luk. 10. 2. Joh. 4. 35. Then, when cuncta [illegible: 1 word] continua totius generis humani aut pax fuit, [illegible: 1 word] Plot. [illegible: 1 word] lib. [illegible: 1 word]. pactio, then came the Prince of peace into the world, when all was at peace thorowout the world. Behold there came wise-men] Neither Kings nor cunning men, but sages of the East, [non-Latin text not transcribed], contemplative persons, Philosophers, [non-Latin text not transcribed] interpreters of the Laws of God and men. The tale of the [non-Latin text not transcribed] three Kings of [illegible: 1 word] is long since exploded. To Jerusalem] So misreckoning of a point, they mist the haven, and had like to have run upon the rocks. Had they met with the Shepherds of Bethlehem, they had received better intelligence,1 Cor 1. 27, [illegible: 1 word]. then they could from the learned Scribes of Jerusalem. God hathAugust. confess lib. 8. cap. 8. [illegible: 1 word] the weak of the world to confound the wise. Surgunt indocti & rapiunt coelum, & nos, cum doctrin is noctris, [illegible: 1 word] in Gehennam. None are so far from Christ, many times, as knowing men. Some of the Scribes and Pharisees were very Atheists, for they knew neither the Father nor the Son. Uspian the chief Lawyer, Galen the chief Physician, Porphyry the chief Aristotelean, Plotinus the chief Platonist, Libanius and Lucian the chief Oratours of that age, were all profest enemies to Christ. No Church [non-Latin text not transcribed] was founded at Athens, Acts 17. which yet Demosthenes calls the soul, sun and eye of Greece, Euripides, the Greece of Greece, Thucydides and Diodorus, the common school of all men, the Mart of good learning, &c. The greatest Clerks are not alwaies the wisest men in the affairs of God. Howbeit, learned Nathanael, Ioseph of Arimathea and Nicodemus, masters in Israel, were Disciples to our Saviour: lest if he had called simple men only, it might have been thought, quòd fuissent ex simplicitate decepti, that theyJoannes de [illegible: 2 words]. were deceived out of [illegible: 1 word] simplicity, saith one.

Verse 2. Saying Where is he that is born King of the Iews?] AsLuk. 17. 23. presupposing a common notice. But the Kingdom of God cometh not by observation, neither is it of this world. Christ is somewhat an obscure King here, as Melchisedech was; and his Kingdom consistsRom. 14. in righteousnesse, and peace, and joy in the holy Ghost, whichProv. 14. 10. the stranger worldling meddles not with: The Cock on the dunghill esteems not this Jewel. For we have seen his starre in the East] Some rumour of the [illegible: 1 word] of Iacob they had heard and received, [illegible: 1 word], either from [illegible: 1 word] prophecy, Numb. 24. 17. who was an East Countrey-man:Hugo Postill. fol. 15. Or from the Chaldean Sibyl, or from the Iews in the B. by lonish captivity, and now they make their use of it. But the Scripture giveth more grace, Ium. 4 6. Onely take heed, that ye receive not the grace of God in vain, 2 Cor. 6. 1. And are come to worship him] With a religious worship: to kisse at his mouth, as the word signifieth: and as Pharaoh said to [non-Latin text not transcribed]. Ioseph, they shall all kisse at thy mouth. Wo worth to us, if we kisse not the Son with a kisse of faith and love: sith he is now soPsal. 3. clearly revealed unto us, not by the sight of one star only, as to these, but by a whole Heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of Prophecy (how much more is this true of the holy Gospel?) more sure [illegible: 1 word] the [illegible: 1 word] that came from Heaven [illegible: 2 words]. 1. 15. in the holy mount (saith St Peter,) whereunto we shall do well to take heed, as unto a light shining in a darke place. Besides the works of God, those Regij professores, as one calleth them, those Catholike Preachers, Psal. 19. 2, 3. those reall Postilles of the Divinity; Christ is purposely compared to sensible objects, as to the Sun, Stars, Rose, Rock, &c. that through the creatures, as so many Optick glasses, we might see him that is invisible, having the eyes of our minde turned toward Christ, as the face of the Cherubims were toward the Mercy-seat.

Verse 3. When Herod the King heard these things, he was troubled.] At that wherein the Sages and Shepherds rejoiced. It is fair weather with the Saints, when foulest with the wicked. Abraham stands upon the hill, and seeth the smoke of the Cities ascend like a furnace. Behold, my servants shall [illegible: 1 word], but ye shall be ashamed: my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, &c. and ye shall leave your name for a curse Isa. 65. 14, 14. unto my chosen. AElian compareth tyrants to swine, which if a manHist or. animal but touch, they begin to cry, as dreaming of nothing but death; forasmuch as they have neither fleece nor milke, nor any thing else, but their flesh only to forfeit: But si praesepe vagientis [illegible: 1 word] tantùm terruit, quid tribunal judicantis? saith one: If Christ in the earth were so terrible, what will he be on the tribunall? And all Ierusalem with him] Perhaps to comply and [illegible: 1 word] with the tyrant (as the Arabians, if their King be sick or lame, they all feign themselves so,) Or, as homines ad servitutem Tacitus. [illegible: 1 word]: so Tiberius called the Romanes, who gave publike thankes for all, even the wicked acts of their Emperours: or as fearing some new stirs in the state, as the burnt childe dreads the fire.

Verse 4. And when he had gathered all the chief Priests] The true picture of Popish Councels, who propound grave questions, as this was, Where Christ should be born? and pretend to worship Christ, but intend to worry him: The Councel of Trent was carried, against the simplicity of Christ, with such infinite guil and craft, as that themselves will even smile in the triumphs of their own wits (when they hear it but mentioned) as at a masterstratageme. It passed in France in manner of a Proverb, That the modern Councel had more authority then that of the Apostles, becauseHist. of [illegible: 1 word]. of [illegible: 1 word], [illegible: 1 word]. 8 22. their own pleasure was a sufficient ground for the decrees, without admitting the holy Ghost.

Verse 5. And they said unto him, In Bethlehem] Lo, how readily and roundly, out of the Scriptures, they could answer to this capitall question; giving such signes of the Messias, as did evidently agree to Jesus Christ. Yet were they for their obstinacy so infatuated, that when God shewed them the man to whom their own signes agree, they cannot allow of him. Unlesse the Lord give a minde as well as means; sight, as well as light, and irradiate the organ as well as the object, we grope, as blinde men in the darke; weIsa. [illegible: 1 word]. 10. erre in heart, as not knowing Gods waies: yet cannot wander so [illegible: 1 word]. [illegible: 1 word]. wide, as to misse of hell; to originall blindenesse, we adde actuall stubbornnesse, the devil holding his black hand (as it were) afore our eyes, that we may not see and be saved, Acts 26. 19.

Verse 6. And thou Bethlehem, in the Land of Iudah, art not the least.] Thou art the least, saith Micah, viz. in comparison ofMic. 5. 2. greater Cities, yet not the least, saith Matthew; because out of thee shall come a Governeur, &c. In Scripture, the place of holy mens birth is remembred and registred: God loves the very ground his servants tread on. The Lord shall count, when he numbreth up Psal. 87. 6, 7. the people, that this man was born there: how much more the man Christ Jesus? Any interest or relation to him, ennobleth whatsoever place or person; and may justly comfort us against whatsoever troubles. The Prophet Micah, whose words are here cited, opposeth the birth of this babe of [illegible: 1 word], to all the troops and troublesMic 5. 1, 2. of Assyria. For out of thee shall come a Governour] No sooner is this childeIsa. 9. 6. born, this Son given to us, but the government is laid upon his shoulders; as the key of the [illegible: 1 word] of David was upon Eliakims, Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land, Isa. 16. 1. do him all hearty homage and fealty. That shall rule my people] Or feed them; for the art of feeding [non-Latin text not transcribed]. and ruling are sisters. David was taken from following the [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. ews, to feed Gods people; so was Moses, in whose absence, how [non-Latin text not transcribed] Hom. soon was Israel, as silly sheep, gone out of the way? Christ is the Arch [illegible: 1 word], that feeds his people daily, daintily, plentifully,1 Pet. 5. 4. pleasantly, among the lilies, [illegible: 1 word]. 2 16. yea, in his garden of spices, Cant. 8. 14. in green pastures of his word, and by the still waters of his Sacraments,Psal. 23. 8, 3. where we go in and out, and [illegible: 1 word] pasture, Joh. 10. 8. such as breeds [illegible: 1 word], and life in more abundance, ver. 10. We lie down in peace, Ier. 23. 4. and need not fear the spirituall Assyrian, Micah 5. 5. Whiles we keep us within the hedge, and run to the foddering places; submitting to the Ministers, those under-shepherds, Cant. 1. 7, 8. who are charged to feed Christs sheep, his sheep with golden fleeces; yea to do it ([illegible: 1 word] as the Syriack hath it)Joh. 21 16. for me, for my sake (saith our Saviour) to whom Peter cannotexp unded. better seal up his love, then by taking care of his Cure. I know how Bellarmine glosseth that text, Feed my sheep, that is, Regio more impera, Rule like an Emperour: Supremum in Ecclesia [illegible: 1 word] tibi assere, saith Baronius; Domineer over the Church: because the word here used (and so in John) signifieth as well to govern [non-Latin text not transcribed] as to feed. But what will they say to [non-Latin text not transcribed], the other word there twice used by our Saviour; which alwaies signifieth to feed, and not at all to govern? But these men catch at government, let go seeding: although the Fathers took the text only of feeding by doctrine, and that they beat upon, and urged altogether.

Verse 7. Then Herod, when he had privily called the wise men, [non-Latin text not transcribed]. enquired of them diligently] The children of this world are wise [illegible: 1 word]. & [illegible: 4 words]. in their generation, but so [illegible: 1 word] Serpents, Foxes, &c. to the which the Churches enemies are oft compared. He thought by this means to have made all sure, but in the thing wherein he dealt proudly Exod. 18. 11. and politikely God was above them, as old Jethro hath it. There is neither power nor policy against the Lord; who ever waxed fierce against him, and prospered? Job 9. 2.

Verse 8. And he sent them to Bethlehem.] It was a [illegible: 1 word] he went not himself, or sent not some Assassine under hand, to dispatchDeus quem [illegible: 1 word], demen [illegible: 1 word]. the childe immediatly. But God befoold him. The [illegible: 1 word] have a proverb, Where God intends to blinde any man, he first closeth [non-Latin text not transcribed]. up his eyes. So the Apostle, 1 Cor. 3. 19. He taketh the wise, the [illegible: 1 word]. finest and choicest wits of the world, the rare and pickt peeces: [illegible: 1 word] Cor. 3. 19. exp. Mentem que habere que is bonam Et esse corculis datum est: [non-Latin text not transcribed], [illegible: 3 words], & [illegible: 2 words] These he taketh; he catcheth and keepeth as beasts in a gin (so the word signifieth) and that in their own craft: when they have wrackt their wits, and wrackt their fortunes, to effect their fetches; [non-Latin text not transcribed] when they have done their utmost (as the word imports) to bring about their devillish devices. In [illegible: 2 words]. E. [illegible: 1 word] That I may come, and worship him] When he meant to worry him. O base dissimulation! such was that of those Incendiary [illegible: 1 word] Iesulum non [illegible: 1 word] sed tollere, non [illegible: 2 words], sed [illegible: 2 words]. sugitives of Rhemes, Giffard, Hodgson and others: who at the same time, when they had set up, and set on Savage to kill Q. Elizabeth, they put forth a book, wherein they admonished the English Catholikes, not to attempt any thing against their Prince. InCambden. like sort Rob. Parsons (that Arch-traitour) when he was hatching [illegible: 1 word]. [illegible: 1 word]. an horrible treason against his naturall Prince, and native countrey, he set forth his book of Christian Resolution; as if he had been wholly made of devotion. So Garnet (a little afore the Powderplot was discovered) wrote to the Pope, that he would lay his command upon our Papists, to obey their King, and keep themselves quiet. Herod here, when he was whetting his sword, yet promisedQuando gladium [illegible: 1 word], devotionem pro [illegible: 1 word]. devotion, saith Chrysostom. A fair glove upon a foul hand. The Panthers skin is fairest, but his friendship is fatall, and his breath infectious. The above-mentioned Garnet, upon a treatise of Equivocation [illegible: 1 word]. cap. 27. plaistered on this title, A Treatise against lying, and fraudulent dissimulation.

Verse 9. And lo the Star, A Star either new created, or, at leastwise, strangely carried: for it stands [illegible: 1 word] while, moves another, appears in the lower region, is not obscured by the beams of the Sun: Angelus in [illegible: 1 word] syder is [illegible: 1 word]. [illegible: 2 words]. r. so that some have thought it was an Angel. It moved slowly, as might be best for the pace and purpose of these Pilgrims. Till it came, and stood over where the young childe was.] They [illegible: 1 word] still at [illegible: 1 word] a little hole over the place where our Saviour was born; thorow which, the Star fell down to the ground. Fullers History of Holy War. But who will not conclude, but there was a vertigo in his head, who first made a Star [illegible: 1 word] to the falling sicknesse?

Verse 10. When they saw the Star] The sight whereof they seem to have lost, when they turned out of the way (it led them to Jerusalem. But this text is excellently paraphrased and applied by Bishop Hooper, Martyr, in a letter of his, written to one Mrs Anne Wareup, in these words: Such as iravelled to finde Christ, followed [illegible: 1 word]. and [illegible: 1 word]. only the Star: and as long as they saw it, they were assured they were in the right way, and had great mirth in their journey. But when they entred into Jerusalem (whereas [illegible: 1 word] Star led them not thither, but unto Bethlehem) and there asked the Citizens the thing that the Star [illegible: 1 word] before: As long as they tarried in Jerusalem, and would be instructed where Christ was born, they were not only ignorant of Bethlehem, but also lost the sight of the Star, that led them before. Whereof we learn in any case, whilest we be going to seek Christ, which is above, to beware we lose not the Star of Gods word, that only is the mark that shews us where Christ is, and which way we may come unto him. But as Jerusalem stood in the way, and was an impediment to these wise men: so doth the Synagogue of Antichrist (that bears the name of Jerusalem, that is, the vision of peace, and among the people now is called the Catholike [illegible: 1 page] [illegible: 1 page] Church) stand in the way, that pilgrims must go by, thorow this world to Bethlehem, the house of saturity and plentifullnesse; and is an impediment to all Christian travellers. Yea, and except the more grace of God be, will keep the pilgrims still in her, that they shall not come where Christ is adored. And to stay them indeed, they take away the Star of light. viz. the word of God, that it cannot be seen, as you may read that other Star was hid from the wise men, while they asked of the Pharisees at Jerusalem, where Christ was born. You may see what great dangers hapned to these wise men, [illegible: 1 word] they were a learning of liars, [illegible: 1 word] was Christ: first, they were out of [illegible: 1 word] way, [illegible: 1 word] next, they lost their guide, &c.

Verse 11. And when they were come into the house] Not a [illegible: 1 word] [non-Latin text not transcribed]. Palace prepared for the purpose, as the Porphyrogeniti in Constantinople had, [illegible: 1 word] in an Inne was Christ born, as ready to receive all [illegible: 2 words]. contra Tryph. that come unto him, and in a hole of the earth, an under-ground [illegible: 2 words] 51. Euseb. den, as Iustin Martyr, Epiphanius, Eusebius and Origen [illegible: 1 word]. In [illegible: 1 word] terrae foramine (saith St Hierom, ad Marcill. tom. 1.) de [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] conditor natus est, hic involutus pannis, hic visus a pastoribus, Orig. [illegible: 1 word]. 1. hic adoratus a [illegible: 1 word], hic circumcisus, &c. In this cell or [illegible: 1 word] Celsum. hole was the worlds Creatour born, swathed, visited, adored, circumcised. They saw the young childe] For this Ancient of daies, by joyning his Majesty to our vilenes, his power to our [illegible: 1 word], suspended and laid aside his own glory, wherewith he was glorified with the Father before the world began, and voluntarily abased himself to the shape and state of a poor, feeble, helplesse infant, that we might come to the fullnesse of the age in Christ. [illegible: 1 word]. [illegible: 1 word]. With Mary his Mother] Without any other assistance or attendance. Ioseph haply was at work, or otherwise absent, lest the wise men should mistake him for the true father of the childe. Ana when they had opened their treasures, they presented unto him gifts] No great matters to make him rich: for then, what needed the holy Virgin, at her Purification, to have offered two young Pigeons, as a token of her penury, that could not reach to a Lamb? Yet something it was; gold, frankincense and [illegible: 1 word], (sent them in by a speciall providence of God) to helpe to bear their charges into Egypt, whither they were now to flee. Gold, frankincense and myrrhe] The [illegible: 1 word] commodities of their [illegible: 1 word], doubtlesse: thereby (as by a Pepper-corn, in way of homage or chief-rent) they acknowledged Christ to be the true Proprietary and Lord of all. Of the Elephant it is reported, that coming to feed, the first sprig he breaks, he turns it toward Heaven. Of the Stork Pliny tells us, that she offers the first-fruits ofLib. 10 cap. 23. Hinc [illegible: 1 word] cultrix á Latinis [illegible: 1 word], [illegible: 2 words] ab [illegible: 1 word]. her young ones to God, by casting one of them out of the nest. God is content we have the benefit of his creatures, so he may have the glory of them: this is all the loan he looketh for: and for this as he indents with us, Psal. 50. 15. so the Saints restipulate, Gen. 28. 22. But he cannot abide that we pay this rent to a wrong Landlord, whether to our selves, as Deut. 8. 17. or to our fellowcreatures, [illegible: 2 words] as they to their sweet hearts, Hos. 2. 5. Gold, frankincense and myrrhe] Aurum, thus, myrrham, regique, hominique, Deoque. A [illegible: 1 word] of each, as Gen. 43. 11. Lycurgus made a law that no man should be over-costly or [illegible: 1 word], [non-Latin text not transcribed]. [illegible: 1 word]. in his offering of sacrifice, [illegible: 1 word] at [illegible: 1 word] he should grow [illegible: 1 word] of the charge, and give God over. Ought we not (saith one) often in soul to goe with the wise men to Bethlehem, being directed by the starre of grace, and there fall down and worship the little King: there offer the gold of charity, the frankincense of [illegible: 1 word], the myrrhe of pae [illegible: 1 word]: and then return, not by cruellSuttons Disce vivere. Herod, or troubled Jerusalem, but another way, a better way, unto our long and happy home?

Verse 12. And being warned of God in a [illegible: 1 word], &c.] Thus were they pulled, by a sweet [illegible: 1 word], out of the Lions mouth, as Paul was: as Athanasius [illegible: 1 word] [illegible: 1 word] [illegible: 1 word]: as Luther also, and2 Tim. 4. [illegible: 1 word]. Q. Elizabeth of famous memory: for whose execution a warrantEnglands Elizabeth. once came down under seal, Gardner being the chief engineer. And when, thorow a sea of sorrows, she had swom to the crown, Cambdens Elizabeth, [illegible: 1 word]. treasons there were every year so many, that she said in Parliament, she rather marvelled that she was, then mused that she should not be. But no man is master of his own life, much lesse of anothers, as our Saviour told Pilate: See [illegible: 1 word]. 24. 22. My times are in thy hands, saith David, Deliver me from the hands of mine enemies, Psal. 31. 15. and from them that persecute me. So Q. Elizabeth at Woodstock, after a great deliverance, Lord, look upon the wounds of thy hands, said she, and [illegible: 1 word] not the work of thy hands. Thou hast written Englands Elizabeth. me down in thy book of preservation with [illegible: 1 word] own hand. Oh read thine own hand-writing, and save me, &c. And God heard her, and hid the silver threed of her precious life, in the endles maze of his bottomles mercies. M. Fox makes mention of one Laremouth, alias Williamson, Chaplain to Lady Anne of Cleeve, a Scotchman, to whom, in prison, it was said, as he thought, [illegible: 1 word] and go thy waies; whereto when he gave no great heed at first, the second time it was so said; upon this, as he fell to his praiers, it was said the third time likewise to him, which was half an houre after. So he arising upon the same, immediately a peece of the prison-wall fell down: And as the officers came in at the outer-gate of the prison, he leaping over the ditch escaped. And in the way meeting a certain begger, changed his coat with him, and coming to the sea-shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straitly laid for Act. and [illegible: 1 word]. [illegible: 1 word]. [illegible: 2 words]. him all the countrey over.

Verse 13. Behold, the Angel of the Lord appeareth to Joseph in a dream] Angels cannot inlighten the minde, or powerfully incline the will (that's proper to the holy Ghost to do) but, as [illegible: 1 word] and instruments of the holy Ghost, they can insinuate themselves into the phantasie (as here to Joseph) stir up phantasmes of good things, propound truth to the minde, advise and perswade to it, as Counsellours, and inwardly instigate, as it were, by speaking and doing after a spirituall manner, suggesting good thoughts, as the apostate Angels do [illegible: 1 word]. How oft had we [illegible: 1 word], had not these guardians hindered (as Michael opposed Satan) by removing occasions,Jude 9. or casting in good instincts into us, either asleep or awake, &c. Take the young childe, and flee into AEgypt.] Perhaps thorowDeut. 8. 15. that terrible and roaring wildernesse of [illegible: 1 word]: However, this was a part of his passion; for, from his cratch to his crosse, he [illegible: 1 word] many a little death all his life long. And as it is said of that French King, That he acted more wars, then others ever saw: so Hen 4. our Saviour suffered more miseries, then we ever heard of. Banished hē was betime, to bring back his banished to Paradise that is above, their proper countrey; toward the which we groan and aspire, as oft as we look towards Heaven: waiting, as with stretched out [non-Latin text not transcribed]. Rom. 8. 19. necks, for the manifestation of the Sons of God: and saying withJudg 5. [illegible: 1 word]. Siseras mother: Why is his chariot so long in coming? why tarry Cant. 8. 14. the wheels of his charets? Make haste, my beloved, and be like a Roe or young Hart upon the mountains of spices. For Herod will seek the young childe to destroy him] The [illegible: 1 word] in Herod, Rev. 12. 4. So Rev. 2 10. The Devil shall cast some of you into prison, &c. Is the Devil become a Justicer, to send men to prison? by his imps and instruments, (such as Herod was, that abuse their authority) Satan exerciseth his malice against the Saints, lending them his 7 heads to plot, and his 10 horns to push; but all in vain, Psal 2 5.

Verse 14. When he arose, he took the young childe, &c.] Whither God leads, we must chearfully follow, though he seem to [illegible: 1 word] est a nimus [illegible: 1 word] se Deo [illegible: 1 word]. Senec. lead us, as he did Israel in the wildernesse, in and out, backwards and forwards, as if we were treading in a maze: although we were to go with him into those places —pigris [illegible: 1 word] nulla campis Arbor aestiv â recreatur aur â: Hor. lib. 1. [illegible: 1 word]. [illegible: 1 word]. Quod [illegible: 1 word] mundi nebulae, malus que Jupiter urget. And departed into Egypt] A countrey, for its fruitfullnesse and abundance, anciently called, publicum Orbis horreum, the Worlds [illegible: 1 word] unde haureatur. great granary or barn: And to this day, so far as the River waters, [illegible: 1 word]. Mela. they do but throw in the seed, and have four rich harvests in lesse Blunts voyage into the Levant pag. 37. then four moneths, saith a late traveller. Hither fleeth the Son of God, as to a sanctuary of safety. And some say, that at his coming thither, all the Idols fell to the ground. Sure it is, that when the love of Christ once cometh into the heart, all the idol-desires of the world and flesh, fall to nothing. Hosea 14. 8.

Verse 15. And was there, till the death of Herod. Which was a matter of two or three years at least. For Christ was born in the [illegible: 1 word] vult hec bien. 32 of Herods raign, fled when he was about two years old, or soon after his birth (as others are of opinion) and returned not till Herod [illegible: 2 words] natum [illegible: 2 words]. was dead, after he had raigned 37 years. That it might be fulfilled, that was spoken &c.] When the old [illegible: 1 word] is cited in the New, it is not only by way of accommodation, but because it is the proper meaning of the places, both in the type and in the truth.

Verse 16. Then Herod when he saw that he was mocked] He had mocked them, and yet takes it ill to be mocked of them, to have his own measure: He never takes notice of this, that God usually maketh fools of his enemies; lets them proceed, that they may be frustrated; and when they are gone to the utmost reach of their tedter, pulls them back to their task, with shame. Was exceeding wroth, and sent forth and [illegible: 1 word]] In their anger they slew a man, saith Jacob of his two sons, Cursed be their anger, for it was fierce, &c. Gen. 49. 6, 7. It is indeed the fury of the unclean spirit, that old manslayer, a very beast within the he art of a [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] man; a short [illegible: 1 word], as we see in Saul, whom the Devil [illegible: 1 word] by this passion, Ephes. 4. 17. in Lamech, who slew a man in his [illegible: 1 word], andGen [illegible: 1 word] [illegible: 1 word]. boasted of it: as Alexander Phereus consecrated the Javeling wherewith he slew Polyphron: in David, who swore a great oath what he would do to Nabal, by such a time: And when Uzziah [illegible: 1 word] Chron. 15. 2. was smitten, for his carting the Ark, how untowardly spake he? (so did [illegible: 1 word] too) as if the fault were in God, (doggs in a chafe [illegible: 1 word] bark at their own masters.) Lastly, in Theodosius at Thessalonica, where being enraged at the slaughter of certain Judges, [illegible: 1 word] by sedition, he did to death at hand of seven thousand men. Anger [illegible: 1 word] [illegible: 1 word] non [illegible: 2 words], [illegible: 3 words] esse [illegible: 1 word] quod suaserit, & [illegible: 1 word], Horat begins in rashnesse, abounds in transgression, Prov. 29. 22. ends in repentance. Jonathan therefore rose from the table in fierce anger, 1 Sam. 20. 34. and to prevent further mischief, went into the field to shoot: And Ahashuerosh, to slake the fire of his wrath conceived against Haman, walked into his garden, ere he pronounced any thing against him, Esth. 7. 7. All the children] His own son also: which Augustus Caesar Melius est [illegible: 1 word] esse [illegible: 3 words], Macrob. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. hearing of, said, It were better be Herods swine then his son. So Philip King of France, ventured his eldest son twice in the wars against those ancient Protestants, the Albigenses, at the siege of Tholouse. And Philip K. of Spain, [illegible: 1 word] his eldest son Charles cap 4. to be murdered by the cruell [illegible: 1 word], because he seemed to favour [illegible: 1 word]. Lutherans: For which, that mouth of blasphemy, the Pope [illegible: 2 words]. gave him this panegyr, Non pepercit filio [illegible: 1 word], sed dedit pro nobis, He [illegible: 1 line]. spared not his own son, but gave him up for us. According to the time which he had diligently enquired] Some thinke, the wise men came before the Purification, but [illegible: 1 word] will have it well-nigh two years after. [illegible: 1 word] was curious in the search, that he might make sure work: but God [illegible: 1 word] him. I kept the ban-dogs at staves-end (saith Nicol. Shetterden, Martyr) not as thinking to escape them, but that I would see the foxes leapHieron Catina. above ground for my bloud, if they can reach it, &c.

Verse 17. Then was fulfilled that which was spoken] FulfillingBeza. of Prophecies is a-convincing argument of the divinity of theAct. and Mon. Scriptures. Mises had fore-told, that God should dwell between [illegible: 1 word]. 1523. Benjamins shoulders. This was fulfilled 440 years after, when theDeut. 33. [illegible: 1 word]. Temple was set up in the Tribe of Benjamin: so the prophecies of the coming of Christ, and of Antichrist, and others in the Revelation, which we see daily accomplished.

Verse 18. Lamentation, weeping and great mourning] How impatient was Iacob in the losse of Ioseph, David of [illegible: 1 word], &c? Grief for sin (then which [illegible: 1 word] more deep and soaking) is set forth by this unparalleld lamentation. Zech. 12. 10. [illegible: 1 word]. 5. 4. [illegible: 1 word] are they that mourn, as men do at the death of their dearest [non-Latin text not transcribed]. children. But let such say to God, as St [illegible: 1 word] adviseth a friend of his in like case, Tulisti liberos, [illegible: 1 word] ipse [illegible: 1 word]: non contristor Ad Julian. quod recepisti: ago [illegible: 1 word] quod [illegible: 1 word]: Thou hast taken away whom thou hadst given me: I grieve not that thou hast taken them, but praise thee, Lord, that was pleased to give them. Rachel weeping] That is, [illegible: 1 word], in the way whereto Rachel died in child-birth, and was buried, Give me children, or [illegible: 1 word] I die: Give her children, and yet she dies. For her children] Those dear pledges and pieces of our selves;Lambin. in Menech. [illegible: 1 word], [illegible: 1 word]. Act. 1. [illegible: 1 word]. called Chari by the Latins, and [non-Latin text not transcribed] by the Greeks, darlings, in whom is all our delight, Ezek [illegible: 1 word] 24. 25. yet are they certain cares, but uncertain comforts.1. [illegible: 4 words] cum charis [illegible: 1 word]. And would not be comforted] This confutes him in Plautus, that said, Mulier nulla [illegible: 1 word] cordicitus ex animo. These mourned Filius [illegible: 1 word] [non-Latin text not transcribed]. beyound measure, utterly refusing to be comforted by any fair words of the murtherers, excusing the matter (likely) to the miserable mothers, and promising amends from the King by some other means, or by any other way. But immoderate sorrow, for losses past hope of recovery, is more sullen then usefull: our stomackMic. 6. 9. may be bewrayed by it, not our wisedom: and although something Lento [illegible: 2 words]. Ipsa [illegible: 1 word] verenda [illegible: 3 words] [illegible: 1 word] we may yeeld to nature, in these cases, yet nothing to [illegible: 1 word]. Because they were not] A just judgement of God upon them for their unnaturallnesse to the Son of God, whom they shut our into a stable. The dullnesse and [illegible: 1 word] of these [illegible: 1 word] required thus to be raised and rowsed up, as by the sound of aAnt. [illegible: 1 word] 17. Trumpet, or report of a Musket. Happy for them, if they had hearts Sylla [illegible: 1 word] it a ut [non-Latin text not transcribed] [illegible: 1 word] [illegible: 1 word]. In [illegible: 5 words]. to hear the rod, and who had appointed it. But we many times mistake the cause of our misery, groping in the darke as the Sodomites, crying out upon the instrument, seldom reflecting; our mindes being as ill set as our eyes, we turn neither of them inwards.

Verse 19. But when [illegible: 1 word] was dead] Not long after this butchery at Bethlehem, he fell into a foul and [illegible: 1 word] disease, whereof he died: so did Sylla that bloudy man before him: so did Maximinus [non-Latin text not transcribed]. [illegible: 1 word]. and others after him; Iohn de [illegible: 1 word] a cruell [illegible: 1 word] and Inquisitioner, (who used to fill [illegible: 1 word] boots with boyling grease, and so putting them upon the leggs of those whom he examined, to tie them backward to a form with their leggs [illegible: 1 word] down over a small fire, &c.) was smitten by God with an incurable disease, so loathsome, that none could come nigh him, so swarming with vermine and so rotten, that the slesh fell away from the bones by peece-meal, &c. Twiford (who was executioner of Frith, Bayfeild, Act. and [illegible: 1 word]. [illegible: 1 word]. 860 Bainham, Lambert and other good men) died rotting above Ibid 11 46. ground, that none could abide him. So did Alexander the cruell [illegible: 1 word] of New-gate, and Iohn Peter his son in law, who commonly, when he would affirm any thing, used to say, If it be not true, I pray God I rot ere I die. Stephen Gardner rejoycing upon the news of the Bishops burnt at Oxford, was suddenly ceized by the terrible hand of God as he sate at meat; continuing, for the space of 15 daies, in such intolerable torment, that he could not void by ordure, or otherwise, any thing that he received; whereby his body being miserably inflamed (who had inflamed so many good Martyrs before) was brought to a wretched end; his tongueActs and Mon. hanging out all black and [illegible: 1 word], as Archbishop [illegible: 1 word] did [illegible: 1 word] fol 10 22. him, But to return to Herod: when he saw he should die indeed; that there might not be no mourning at his funerall, he commanded the [illegible: 1 word] Nobility (whom he had [illegible: 1 word] for that purpose in the Castle of [illegible: 1 word] ) to be all [illegible: 1 word] as soonIosephus. as ever he was dead. And being at point of death, he [illegible: 1 word] his son Antipater to be executed in the prison, whom but a [illegible: 1 word] afore, he had declared heir of the Kingdom. In November 1572. appeared a new Star in Cassiopeia, and continued 16 [illegible: 1 word]. Theodor Beza [illegible: 1 word] applied it ([illegible: 1 word] Mr [illegible: 1 word] ) to that Star at Christs birth, and to the infanticide there, and warned Charles [illegible: 1 word]. [illegible: 1 word]. transl. fol 165. [illegible: 1 word] 9th to beware in this verse, Tu verò, Herodes sanguinolente, time. The fifth moneth after the vanishing of this Star, the said Charles, after long and grievous pains, died of exceeding bleeding. Constans Act. and Mon. [illegible: 1 word]. fama [illegible: 1 word] illum, dum è varijs corporis [illegible: 2 words] emanaret, in lecto saepè volutatum, inter horribilium [illegible: 1 word] diras, tantam sangninis vim projecisse, [illegible: 2 words] post hor as mortuus [illegible: 1 word]: [illegible: 1 word] (as they say of the Devil) go out with a [illegible: 1 word]. Arius (saith one) voiding out his guts, sent his soul, as a Socrat. lib. 1. cap. 15. harbinger to hell, to provide room for his body: He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople, and his death was precationis opus, non morbi. So, likely, was [illegible: 1 word]. Behold, an Angel] Glad of an office to serve the Saints, Heb. 1. 14. They rejoice more in their names of office, then of honour: to be called Angels, Watchmen, &c. then Principalities, powers, &c. Dan. 4. 23. It was long [illegible: 1 word] Ioseph heard from [illegible: 1 word], but Gods time, he knew, [non-Latin text not transcribed] was the best, And allthough he leave his people, to their thinking, yet he forsakes them not. Not [illegible: 1 word] he doth [illegible: 1 word], saith the AuthorHeb. 13. 5. to the Heb.

Verse 20. For they are [illegible: 1 word], which [illegible: 1 word] the young [illegible: 1 word] Isa. [illegible: 1 word]. [illegible: 1 word]. life] God hid him as it were, for a litle moment, untill the indignation was [illegible: 1 word]. So he did [illegible: 1 word], Baruch, [illegible: 1 word], Luther in his Pathmos, (as he used to call the [illegible: 1 word] of [illegible: 1 word],) where when the Pope [illegible: 1 word] excommunicated him, and the Emperour proscribed him, the Lord put into the heart of the [illegible: 1 word] of Saxony to hide him for [illegible: 1 word] moneths. In which [illegible: 1 word] the [illegible: 1 word] dyed, the Emperour had his hands full of the French wars, and the Church thereby obtained an happy Halcyon. At which [illegible: 1 word] a pretty spectacle it was to behold Christ striving with Antichrist for [illegible: 1 word]. For whatsoever the Pope and his Champions could do to the contrary, all fell [illegible: 1 word] rather, as [illegible: 1 word] Philippi, unto the [illegible: 2 words] ofPhil. 1. 12. the Gospell. So was it here in Q. Maryes time: do what they could, the Christian Congregation in London were, sometimes fourty, sometimes a hundred, sometimes two hundred. I have heard of one (saith M. Fox) that being sent to them to take their [illegible: 1 word], Act. and Mon. 1881. and to espy their doings, yet in being among them was converted, and cryed them all mercy. [illegible: 1 word] hearing that the [illegible: 1 word] lay Ibid. [illegible: 1 word]. a dying, hasted home from London to burne those six that he had in his cruel custody. Those were the last that were burnt. Many others escaped by the Queens [illegible: 1 word].

Verse 21. And be arose &d. and [illegible: 1 word] into the land of Israel] Ezek 20. 7, 8. Glad they were got out of [illegible: 1 word] a hell [illegible: 1 word] Egypt: [illegible: 1 word] the Israelites having been for a time, [illegible: 2 words] with them a golden Calse: [illegible: 1 word] brought home two; and these good [illegible: 1 word] could not but get and gather [illegible: 1 word] or [illegible: 1 word]. Hence Davids [illegible: 1 word] Psal. 120. 5. at [illegible: 1 word], [illegible: 1 word] [illegible: 1 word] at [illegible: 1 word], [illegible: 1 word] wish [illegible: 3 words] in the wildernesse, [illegible: 6 words] and [illegible: 1 word] Jet [illegible: 1 word] 2. [illegible: 3 words], those [illegible: 1 word] [illegible: 1 word], of [illegible: 1 word] it might [illegible: 1 word], as Aaron of [illegible: 1 word] people, that they were [illegible: 2 words] upon [illegible: 1 word], Exod. 32. 22. 1 [illegible: 1 word]. [illegible: 1 word]. 19. [illegible: 1 word] some of the [illegible: 3 words] ([illegible: 1 word] [illegible: 1 word] the [illegible: 1 word]) and [illegible: 4 words] Act. and [illegible: 1 word] fol. [illegible: 2 words]. [illegible: 2 words], that, if it [illegible: 3 words] may [illegible: 4 words] Egypt.

Verse 22. But when he heard that Archelaus] Neither good egge, nor good bird, as they say. Caracalla, (saith Dio) nihil [illegible: 1 word] boni, quia id non didicerat, quod ipse fatebatur: never thought of any good, for he had never learned it. No more had this Archelaus. Pope Paul the third, when his sonne Farnesis had committed an unspeakable violence on the Person of Cosmus Chaerius Bishop of Fanum, aud then poisoned him, held himself excused, that he could say, Haec vitia, me non [illegible: 1 word], didicit: He never learned this of the father. But Archelaus though he could never attaine to his fathers craft, yet he had learnt his cruelty. Feirce he was, but foolish; savage, but silly, a slug, a [illegible: 1 word], an evil beast: wherefore the Jews soone rebelled against him; and Augustus (after ten yeares abuse of his authority) [illegible: 1 word] him to Vienna, or, as others say, to Lions in France: setting up in his stead his brother Herod, the same that derided and set at [illegible: 1 word] our Saviour at his passion, as St Hierome writeth.

Verse 23. And [illegible: 1 word] came and dwelt in a city called Nazareth] Hence an opinion among the people, that he was borne there, and so could not be the Messias, as the Pharisees on that ground perswaded:Joh 7. 42. for can any good come out of Nazareth? The devils also, though they confest him the Holy One of God, Mark. 1. 24. 25. Yet they cunningly call him Iesus of Nazareth, to nourish the [illegible: 1 word] of the multitude, that thought he was borne there, and so not the Christ. When one commended the Popes legate at the Councill of Basil, Sigismund the Emperour answered, Tamen Satan aliguando verax, saepius mendax, semper [illegible: 1 word]. [illegible: 1 word] est. So let the devil speake true or false, fair or foul; yet he is a devill still: beware of him. That it might be fulfilled which was spoken by the Prophets] For the book of Judges was written by [illegible: 1 word] Prophets, in severall ages. And there be very grave Authors of opinion, that Ezra (that skilfull scribe,) either himself alone, or with the helpe of his colleagues godly and learned men like himself, inspired by the holy Ghost, compiled and composed those books of [illegible: 1 word], Iudges, [illegible: 1 word], and Kings, out of diverse Annals, preserved by the Churches of those ages, wherein those things were acted. He shall be called a Nazaren] That great Victory, whereof [illegible: 1 word] and the rest of his order were but [illegible: 1 word] and shadowes. The very name signifieth one separate and set apart from others, as [illegible: 1 word] was separate from his brethren, Gen. 49. 26. And it is [illegible: 1 word] to three sorts of men, usually set above others, (as Divines have well observed.) 1. To such as are set apart to [illegible: 1 word] sanctimony, as the high-Priest, whose crown is called Nezer, Exo. 29. 6. 2. To such as in dignity and authority are set above others, as Kings, whose diadem is called Nezer, 2 Sam. 1. 10. 3. To such as were separated by some religious vow, as to the order of the Nazarites, whose hair encreasing on their heads, as an externall sign of their vow, was called Nezer, [illegible: 1 word]. 6. 18. As for our Saviour, it is not likely that he [illegible: 1 word] his hair; [illegible: 1 word] the [illegible: 1 word] saith (in1 Cor. 11. 14. that age) it was uncomely for men to [illegible: 1 word] long hair. It was enough for him, that he was a [illegible: 1 word], in the truth and substance of that Law; and a singular comfort it is to us, that although we have brokenGen. 28 20, &c. our vows, and so deeply gashed our consciences, as Jacob did,with chap. 31. 17. yet so long as it is of infirmity and forgetfulnesse, not of obstinacy and maliciousnesse, this famous Nazarite, this arch-votary, hath expiated our defaults in this kinde; [illegible: 1 word] through him we are in Gods sight, as Ierusalms Nazarites, Lam. 4 7. Purer then the snow, and whiter then the milk. And therefore sith God thinks not the worse of us, let not us think the worse of our selves, for the involuntary violation of our vows.

When Jesus was born. See the full account of his birth in Lk 2:1-20.

In Bethlehem of Judaea. Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word Bethlehem denotes "house of bread"---perhaps given to the place on account of its great fertility. It was also called Ephratah, a word supposed likewise to signify fertility, Gen 35:19, Ruth 4:11, Ps 132:6. It was called the city of David, (Lk 2:4) because it was the city of his nativity, 1Sam 16:1,18. It was called Bethlehem of Judea, to distinguish it from a town of the same name in Galilee, Josh 19:15. The soil of Bethlehem was noted for its fertility. Ancient travellers frequently spoke of its productions. The town is situated on an eminence, in the midst of hills and vales. At present it contains about 200 houses, inhabited chiefly by Christians and Mohammedans, who live together in peace. About 200 paces east of Bethlehem, the place is still shown where our Saviour is supposed to have been born. There is a church and a convent there; and beneath the church a subterranean chapel, which is lighted by thirty-two lamps, which is said to be the place where was the stable in which Jesus was born. No reliance is, however, to be placed on this tradition.

Herod the king. Judea, where our Saviour was born, was a province of the Roman empire. It was taken about sixty-three years before, by Pompey, and placed under tribute. Herod received his appointment from the Romans, and had reigned, at the time, of the birth of Jesus thirty-four years. Though he was permitted to be called king, yet he was in all respects dependent on the Roman emperor. He was commonly called Herod the Great, because he had distinguished himself in the wars with Antigonus, and his other enemies, and because he had evinced great talents, as well as great cruelties and crimes, in governing and defending his country; in repairing the temple; and in building and ornamenting the cities of his kingdom. At this time Augustus was emperor of Rome. The world was at peace. All the known nations of the earth were united under the Roman emperor. Intercourse between different nations was easy and safe. Similar laws prevailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favourable time to introduce the gospel, and to spread it through the earth; and the Providence of God was remarkable in fitting the nations in this manner for the easy and rapid spread of the Christian religion among all nations.

Wise men. The original word here is magoi from which comes our word magician, now used in a bad sense, but not so in the original. The persons here denoted were philosophers, priests, or astronomers. They dwelt chiefly in Persia and Arabia. They were the learned men of the eastern nations, devoted to astronomy, to religion, and to medicine. They were held in high esteem by the Persian court, were admitted as counsellors, and followed the camps in war, to give advice.

From the east. It is unknown whether they came from Persia or Arabia. Both countries might be denoted by the word east--that is, east from Judea.

Jerusalem. The capital of Judea. As there is frequent reference in the New Testament to Jerusalem; as it was the place of the public worship of God; as it was the place where many important transactions in the life of the Saviour occurred, and the place where he died; and as no Sabbath-school teacher can intelligently explain the New Testament without some knowledge of that city, it seems desirable to present a brief description of it. A more full description may be seen in Calmet's Dictionary, and in the common works or Jewish Antiquities. Jerusalem was the capital of the kingdom of Judah, and was built on the line dividing this tribe from the tribe of Benjamin. It was once called Salem, (Gen 14:18, Ps 76:2) and, in the days of Abraham, was the abode of Melchizedek. When the Israelites took possession of the promised land, they found this stronghold in the possession of the Jebusites, by whom it was called Jehus or Jebusi, Josh 18:28. The name Jerusalem was compounded probably of the two, by changing a single letter, and calling it, for the sake of the sound, Jerusalem instead of Jebusalem. The ancient Salem was probably built on Mount Moriah or Acra--the eastern and western mountains on which Jerusalem was subsequently built. When the Jebusites became masters of the place, they erected a fortress in the southern quarter of the city, which was subsequently called Mount Zion, but which they called Jebus; and although the Israelites took possession of the adjacent territory, (Josh 18:28) the Jebusites still held this fortress or upper town until the time of David, who wrested it from them, (2Sam 5:7-9,) and then removed his court from Hebron to Jerusalem, which was thenceforward known as the city of David, 2Sam 6:12; 1Kgs 8:1. Jerusalem was built on several hills--Mount Zion on the south, Mount Moriah on the east--on which the temple was subsequently built, (Mt 21:12) Mount Acra on the west, and Mount Betheza on the north. Mount Moriah and Mount Zion were separated by a valley called, by Josephus, the Valley of Cheesemongers, over which there was a bridge, or raised way, leading from the one to the other. On the south-east of Mount Moriah and between that and Mount Zion, there was a bluff or high rock, capable of strong fortification, called Ophel. The city was encompassed by hills. On the west there were hills which overlooked the city; on the south was the valley of Jehoshaphat, or the valley of Hinnom, (Mt 5:22) separating it from what is called the Mount of Corruption; on the east was the valley or the brook Kedron, dividing the city from the Mount of Olives; and on the north the country was more level--though it was a broken or rolling country. To the south-east, the valleys of the Kedron and Jehoshaphat united, and the waters flowed through the broken mountains in a south-east direction to the Dead Sea, some fifteen miles distant. The city of Jerusalem stands in 30 50' north latitude, and 35 20' east longitude from Greenwich. It is thirty-four miles south-easterly from Jaffa, the ancient Joppa, (which is its seaport,) and one hundred and twenty miles south-westerly from Damascus. The best view of the city of Jerusalem is from Mount Olivet on the east, (Mt 24:3) the mountains on the east being somewhat higher than those on the west. The city was anciently enclosed within walls, a part of which are still standing. The position of the walls has been at various times changed, as the city has been larger or smaller, or as it has extended in different directions. The wall on the south formerly included the whole of Mount Zion, though the modern wall runs over the summit, including about half of the mountain. In the time of the Saviour, the northern wall enclosed only Mounts Acra and Moriah north; though, after his death, Agrippa extended the wall so as to include Mount Bezetha on the north. About half of that is included in the present wall. The limits of the city on the east and the west, being more determined by the nature of the place, have been more fixed and permanent. The city was watered in part by the fountain of Siloam on the east, for a description of which Lk 13:4 Lk 13:4, Isa 7:3 and in part by the fountain of Gihon, on the west of the city, which flowed into the vale of Jehoshaphat; and in the time of Solomon by an aqueduct, part of which is still remaining, by which water was brought from the vicinity of Bethlehem. The "pools of Solomon," three in number, one rising above another, and adapted to hold a large quantity of water, are still remaining in the vicinity of Bethlehem. The fountain of Siloam still flows freely, (Isa 7:3), though the fountain of Gihon is commonly dry. A reservoir or tank, however, remains at Gihon. Jerusalem had, perhaps, its highest splendour in the time of Solomon. About four hundred years after, it was wholly destroyed by Nebuchadnezzar. It lay utterly desolate during the seventy years of the Jewish captivity. Then it was rebuilt, and restored to some degree of its former magnificence, and remained about six hundred years, when it was utterly destroyed by Titus, A.D. 70. In the reign of Adrian, the city was partly rebuilt under the name of AElia. The monuments of pagan idolatry were erected in it; and it remained under pagan jurisdiction until Helena, the mother of Constantine, overthrew the memorials of idolatry, and erected a magnificent church over the spot which was supposed to be the place of the Redeemer's sufferings and burial. Julian, the apostate, attempting to destroy the credit of the prophecy of the Saviour that the temple should remain in ruins, (Matthew 25.) endeavoured to rebuild the temple.

His own historian, Ammianus Marcellinus, (see Warburton's Divine Legation of Moses,) says that the workmen were impeded by balls of fire coming from the earth, and that he was compelled to abandon the undertaking. Jerusalem continued in the power of the eastern emperors till the reign of the caliph Omar, the third in succession from Mohammed, who reduced it under his control about the year 640. The Saracens continued masters of Jerusalem until the year 1099, when it was taken by the crusaders under Godfrey of Bouillon. They founded a new kingdom, of which Jerusalem was the capital, which lasted eighty-eight years under nine kings. At last this kingdom was utterly ruined by Saladin; and though the Christians once more obtained possession of the city, yet they were obliged again to relinquish it. In 1217 the Saracens were expelled by the Turks, who have ever since continued in possession of it. Jerusalem has been taken and pilaged seventeen times, and millions of men have been slaughtered within its walls. At present there is a splendid mosque--the mosque of Omar--on the site of the temple. It is a city containing a population variously estimated at from 15,000, to 50,000, (though probably not far from 20,000,) comprising Jews, Turks, Arabs, Armenians, Greeks, and Papists: The Jews have a number of synagogues. The Catholics have a convent, and have the control of the church of the Holy Sepulchre. The Greeks have twelve convents; the Armenians have three convents on Mount Zion, and one in the city; the Copts, Syrians, and Abyssinians have each of them one convent. The streets are narrow, and the houses are of stone, most of them low and irregular, with flat roofs or terraces, and with small windows only towards the street, usually protected by iron grates. The above description has been obtained from a great variety of sources, and it would be useless to refer to the works where the facts have been obtained. As a reference to Jerusalem often occurs in the New Testament, and as it is very important to possess a correct view of the site of the ancient and modern city, a view is annexed to the second vol. It is by Catherwood, and is probably the most exact view of the city that has been published.

(*) "Now when Jesus was born" "4th year before the account called A.D."

Where is he, etc. There was, at this time, a prevalent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel, (Dan 9:25-27,) they knew that the period was approaching when the Messiah should appear. This personage, they supposed, would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews, at that time, dwelt in Eypt, in Rome, and in Greece; many, also, had gone to eastern countries, and in every place they carried their Scriptures, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumour, says :--"An ancient and settled persuasion prevailed throughout the East, that the Fates had decreed some one to proceed from Judea, who should attain universal empire." Tacitus, another Roman historian, says:--- "Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should prevail, and that some one should proceed from Judea and possess the dominion."

Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born?

His star. Among the ancients, the appearance of a star or comet was regarded as an omen of some remarkable event. Many such appearances are recorded by the Roman historians at the birth or death of distinguished men. Thus, they say, that at the death of Julius Caesar a comet appeared in the heavens, and shone seven days. These wise men also considered this as an evidence that the long-expected Prince was born. It is possible that they had been led to this belief by the prophecy of Balaam, Nu 24:17, "There shall come a star out of Jacob," etc. What this star was, is not known. There have been many conjectures respecting it, but nothing is revealed concerning it. We are not to suppose that it was what we commonly mean by a star. The stars are vast bodies fixed in the heavens, and it is absurd to suppose that one of them was sent to guide the wise men. It is most probable that it was a luminous appearance, or meteor, such as we now see sometimes shoot from the sky, or such as appear stationary, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Lk 2:9--"The glory of the Lord shone round about them," i.e., (Lk 2:9 on this place) a great light appeared shining around them. That light might have been visible from afar, and have been seen by the wise men in the East.

In the East. This does not mean that they had seen the star to the east of themselves, but that, when they were in the East, they had seen this star. As this star was in the direction of Jerusalem, it must have been west of them. It might be translated, "We, being in the East, have seen his star." It is called his star, because they supposed it to be intended to indicate the time and place of his birth.

To worship him. This does not mean that they had come to pay him religious homage, or to adore him. They regarded him as the King of the Jews. There is no evidence that they supposed he would be Divine. They came to honour him as a prince, or a king, not as God. The original word implies no more than this. It meant to prostrate one's self before another; to fall down and pay homage to another. This was the mode in which homage was paid to earthly kings; and this they wished to pay to the new-born King of the Jews. See the same meaning of the word in Mt 20:20, 18:26, Acts 10:25, Lk 14:10. The English word worship also meant, formerly, "to respect, to honour, to treat with civil reverence." (Webster.)

(*) "universal empire" Vespasian, chapter 4. () "Josephus also" Annals, 5, 13 (c) "King of the Jews" Zech 9:9 (d) "his star" Nu 24:17, Isa 9:3 (e) "worship him" Jn 5:23

Had heard these things. Had heard of their coming, and of the star, and of the design of their coming.

He was troubled. Herod had obtained the kingdom by great crimes, and by shedding much blood. He was, therefore, easily alarmed by any remarkable appearances; and the fact that this star appeared, and that it was regarded as proof that the King of the Jews was born, alarmed him. Besides, it was a common expectation that the Messiah was about to appear, and he feared that his reign was about to come to an end. He, therefore, began to inquire in what way he might secure his own safety, and the permanency of his government.

All Jerusalem. The people of Jerusalem, and particularly the friends of Herod. There were many waiting for the consolation of Israel, to whom the coming of the Messiah would be a matter of joy; but all of Herod's friends would doubtless be alarmed at his coming.

The Chief Priests. By the chief priests here are meant not only the high priest and his deputy, but also the heads or chiefs of the twenty-four classes into which David had divided the sacerdotal families, 1Chr 23:6, 24:1, 2Chr 8:14, 36:14; Ezr 8:24.

Scribes. By the scribes, in the New Testament, are meant learned men, men skilled in the law, and members of the great council. They were probably the learned men, or the lawyers of the nation. They kept the records of the court of justice, the registers of the synagogues, wrote their articles of contract and sale, their bills of divorce, &c. They were also called lawyers, Mt 22:35, and doctors of the law, Lk 5:17. They were called scribes from the fact of their writing the public records. They were not, however, a religious sect, but might be either Pharisees or Sadducees. By the chief priests and scribes here mentioned, is denoted the sanhedrim, or great council of the nation. This was composed of seventy-two men, who had the charge of the civil and religious affairs of the Jews. On this occasion, Herod, in alarm, called them together, professedly to make inquiry respecting the birth of the Messiah.

Demanded of them. Inquired, or asked of them. As they were the learned men of the nation, and as it was their business to study and explain the Old Testament, they were presumed to know what the prophecies had declared on that point. His object was to ascertain from prophecy where he was born, that he might strike an effectual blow. He seems not to have had any doubt about the time when he should be born. He was satisfied that the time had come.

(f) "gathered" Ps 2:2.

By the prophet. The sanhedrim answered without hesitation. It was settled by prophecy. This prophecy is found in Mic 5:2. In that prophecy, both the place of his birth and the character of the Messiah are so clearly set forth, that there was no room to doubt. It will be observed that there is a considerable difference between the passage as quoted by the sanhedrim, and as it stands in Micah The main point, however, is retained--the place of his birth. We are not concerned, therefore, in showing how these passages can be reconciled. Matthew is not responsible for the correctness of the quotation. He affirms only that they gave this answer to Herod, and that Herod was satisfied. Admitting that they did not quote the passage correctly, it does not prove that Matthew has not reported their answer as they gave it; and this is all that he pretends to give.

Art not the least. In Micah, "though thou be little." Though a small place so far as population is concerned, yet it shall not be small, or least, in honour; for the Messiah shall be born there. His birth gave the place an honour which could not be conferred on the larger cities by all their numbers, their splendour, and their wealth. The birth of a distinguished personage was always supposed to give honour and importance to a city or country. Thus seven cities contended for the honour of giving birth to Homer; Stratford-upon-Avon is distinguished as the birth-place of Shakespeare; and Corsica as the birth-place of Napoleon.

A Governor. A Ruler. This is one of the characters of the Messiah, who is the King of his people, Jn 18:37. The word rule here means to rule as a shepherd does his flock, in faithfulness and tenderness. Comp. Jn 10:11, Is 40:10,11, 9:6.

(g) "by the prophet" Mic 5:2, Jn 7:42

Privily. Secretly, privately. He did this to ascertain the time when Jesus was born.

Diligently. Accurately; exactly. He took pains to learn the precise time that the star appeared. He did this because he naturally concluded that the star appeared just at the time of his birth, and he wished to know precisely how old the child was.

Go, and search diligently, etc. Herod took all possible means to obtain accurate information respecting the child, that he might be sure of destroying him. He not only ascertained the probable time of his birth, and the place where he would be born, but he sent the wise men that they might actually see him, and bring him word. All this might have looked suspicious if he had not clothed it with the appearance of religion. He said to them, therefore, that he did it that he might go and worship him also. From this we may learn,

(1.) that wicked men often cloak their evil designs under the appearance of religion. They attempt to deceive those who are really good, and to make them suppose that they have the same design. But God cannot be deceived, and he will bring them to punishment.

(2.) Wicked men often make use of the pious to advance their evil purposes. Men like Herod will stop at nothing if they can carry their ends. They endeavour to deceive the simple, allure the unsuspecting, and to beguile the weak, to answer their purposes of wickedness.

(3.) The plans of wicked men are often well laid. They occupy a long time; they make diligent inquiry; and all of it has the appearance of religion. But God sees the design; and though men are deceived, yet God cannot be, Prov 15:3.

(i) "and worship him also" Prov 26:24

The star--went before them. From this it appears that the star was a luminous meteor, perhaps at no great distance from the ground. It is not unlikely that they lost sight of the star after they had commenced their journey from the East. It is probable that it appeared to them first in the direction of Jerusalem. They concluded that the expected King had been born, and immediately commenced their journey to Jerusalem. When they arrived there, it was important that they should be directed to the very place where he was, and the star again appeared. It was for this reason that they rejoiced, They felt assured that they were under a heavenly guidance, and would be conducted to the new-born King of the Jews. And this shows,

(1.) that the birth of Jesus was an event of great moment, worthy of the Divine direction of these men to find the place of his nativity.

(2.) God will guide those who are disposed to find the Saviour. Even if for a time the light should be withdrawn, yet it will again appear, and direct us in the way to the Redeemer.

(3.) Direction to Christ should fill us with joy. He is the way, the truth, and the life; the Saviour, the Friend, the all in all; there is no other way of life, and there is no peace to the soul till he is found. When we are guided ta him, therefore, our hearts should overflow with joy and praise; and we should humbly and thankfully follow every direction that leads to the Son of God, Jn 12:35,36.

(k) "in the East" Mt 2:2

The house. The place where he was born, or the place where they lived at that time.

Fell down. This was the usual way of showing respect or homage among the Jews, Est 8:3, Job 1:20, Dan 3:7, Ps 72:11, Isa 46:6.

Worshipped him. Did him homage as King of the Jews. Mt 2:2.

Had opened their treasures. The treasures which they had brought, or the boxes, etc., in which they had brought their gold, etc.

They presented unto him gifts. These were presented to him as King of the Jews, because they supposed he was to be a distinguished prince and conqueror. It was customary at the birth of a prince to show respect for him by making him presents or offerings of this kind. This custom is still common in the East; and it is everywhere there unusual to approach a person of distinguished rank without a valuable present. See Gen 23:14, 43:11, 1Sam 10:27, 1Kgs 10:2, Ps 72:10-15.

Frankincense. This was a production of Arabia. It was a white resin or gum. It was obtained from a tree by making incisions in the bark, and suffering the gum to flow out. It was highly odoriferous or fragrant when burned, and was, therefore, used in worship, where it was burned as a pleasant offering to God. See Ex 30:8, Lev 16:12. It is produced, also, in the East Indies, but chiefly in Arabia; and hence it has been supposed probable that the wise men came from Arabia.

Myrrh. This was also a production of Arabia, and was obtained from a tree in the same manner as frankincense. The name denotes bitterness, and was given to it on account of its great bitterness. It was used chiefly in embalming the dead, because it had the property of preserving them from putrefaction. Comp. Jn 19:39. It was much used in Egypt and in Judea. It was obtained from a thorny tree, which grows eight or nine feet high. It was at an early period an article of commerce, (Ge 37:25) and was an ingredient of the holy ointment, Ex 30:23. It was also used as an agreeable perfume, Est 2:12, Ps 45:8, Prov 7:17. It was, also, sometimes mingled with wine to form an article of drink. Such a drink was given to our Saviour, when about to be crucified, as a stupefying potion, Mk 15:23. Comp. Mt 27:34. These offerings were made because they were the most valuable which their country produced. They were tokens of respect and homage which they paid to the new-born King of the Jews. They evinced their high regard for him, and their belief that he was to be an illustrious prince; and the fact that their deed is recorded with approbation, shows us that we should offer our most valuable possessions, our all, to the Lord Jesus Christ. Wise men came from far to do him homage, and bowed down and presented their best gifts and offerings. It is right that we give to him, also, our hearts, our property, our all.

(m) "gifts" Ps 72:10, Is 40:6

Warned of God, etc. This was done, doubtless, because, if they had given Herod precise information where he was, it would have been easy for him to send forth and slay him. And from it we learn that God will watch over those whom he loves; that he knows how to foil the purposes of the wicked, and to deliver his own out of the hands of those who would destroy them.

In a dream. Mt 1:20.

(a) "in a dream" Mt 1:20

The angel. See Mt 1:20.

Flee into Egypt. Egypt is situated to the south-west of Judea, and is distant from Bethlehem perhaps about sixty miles. It was at this time a Roman province. The Greek language was spoken there. There were many Jews there, who had a temple and synagogues; and Joseph, therefore, would be among his own countrymen, and yet beyond the reach of Herod. The jurisdiction of Herod extended only to the river Sihon or river of Egypt, and of course, beyond that, Joseph was safe from his designs. For a description of Egypt, Isa 19:1. It is remarkable that this is the only time in which our Saviour was out of Palestine, and that this was in the land where the children of Israel had suffered so much and so long under the oppression of the Egyptian kings. The very land which was the land of bondage and groaning for the Jews, became now the land of refuge and safety for the new-born King of Judea. God can overturn nations and kingdoms, so that those whom he loves shall be safe anywhere.

(b) "for Herod" Job 33:15,17

The death of Herod. Herod died in the thirty-seventh year of his reign. It is not certainly known in what year he began his reign, and hence it is impossible to determine the time that Joseph remained in Egypt. The best chronologers have supposed that he died somewhere between two and four years after the birth of Christ; but at what particular time cannot now be determined. Nor can it be determined at what age Jesus was taken into Egypt. It seems probable that he was supposed to be a year old, (Mt 2:16) and of course the time that he remained in Egypt was not long. Herod died of a most painful and loathsome disease in Jericho. Mt 2:16; also Josephus, Ant. xvii. 10.

That it might be fulfilled, etc. This language is recorded in Hos 11:1. It there evidently speaks of God's calling his people out of Egypt under Moses. See Ex 4:22,23. It might be said to be fulfilled in his calling Jesus from Egypt, because the words in Hosea aptly expressed this also. The same love which led him to deliver his people Israel from the land of Egypt, now led him also to deliver his Son from that place. The words used by Hosea would express both events Mt 1:22. Perhaps, also, the place in Hosea became a proverb, to express any great deliverance from danger; and thus it could be said to be fulfilled in Christ, as other proverbs are in cases to which they are applicable. It cannot be supposed that the passage in Hosea was a prophecy of the Messiah, but was only used by Matthew appropriately to express the event.

(c) "Out of Egypt" Hoss 11:1

Mocked of the wise men. When he saw that he had been deceived by them; that is, that they did not return as he had expected. It does not mean that they did it for the purpose of mocking or deriding him; but that he was disappointed in their not returning.

Exceeding wroth. Very angry. He had been disappointed and deceived. He expected to send an executioner and kill Jesus alone. But since he was disappointed in this, he thought he would accomplish the same thing, and be sure to destroy him, if he sent forth and put all the children in the place to death. This is an illustration of the power of anger. It stops at nothing. If it cannot accomplish just what it wishes, it does not hesitate to go much farther, and accomplish much more evil than it at first designed. He that has a wicked heart, and indulges in anger, knows not where it will end, and will commonly commit far more evil than he at first intended.

Slew all the children. That is, all the male children. This is implied in the original. The design of Herod was to cut off him that had been born King of the Jews. His purpose, therefore, did not require that he should slay all the female children; and though he was cruel, yet we have no right to think that he attempted here anything except what he thought to be for his own safety, and to secure himself from a rival.

In all the coasts thereof. The word coast is commonly applied now to the regions around the sea, as the sea coast. Here it means the adjacent places, the settlements or hamlets around Bethlehem--all that were in that neighbourhood. We do not know how large a place Bethlehem was; nor, of course, how many were slain. But it was not a large place, and the number could not be very great. It is not probable that it contained more than one or two thousand inhabitants; and in this case the number of children slain was not probably over twenty or thirty.

From two years old and under. Some writers have said that this does not mean, in the principal, that they had completed two years; but that they had entered in the second year, or had completed about one year, and entered on the second. But the meaning of the word is doubtful. It is quite probable that they would not be particular about the exact age, but slew all that were about that age.

According to the time, etc. He had endeavoured to ascertain of the wise men the exact time of his birth. He supposed he knew the age of Jesus. He slew, therefore, all that were of his age; that is, all that were born about the time when the star appeared, perhaps from six months old to two years. There is no reason to think that he would command those to be slain who had been born after the star appeared.

This destruction of the infants is not mentioned by Josephus, but for this omission three reasons may be given:

(1.) Josephus, a Jewish historian, and a Jew, would not be likely to record anything that would appear to confirm the truth of Christianity.

(2.) This act of Herod was really so small compared with his other crimes, that the historian might not think it worthy of record. Bethlehem was a small and obscure village, and the other crimes of Herod were so great and so public, that it is not to be wondered at that the Jewish historian has passed over this.

(3.) The order was probably given in secret, and might not have been known to Josephus. It pertained to the Christian history; and if the evangelists had not written, it might have been unknown or forgotten. Besides, no argument can be drawn from the silence of the Jewish historian. No reason can be given why Matthew should not be considered to be as fully entitled to credit as Josephus. Yet there is no improbability in the account given by Matthew. Herod was an odious and bloody tyrant, and the facts of his reign prove that he was abundantly capable or this wickedness. The following bloody deeds will show that the slaying of the infants was in perfect accordance with his character. The account is taken from Josephus, as arranged by Dr. Lardnet. Aristobulus, brother of his wife Marianne, was murdered by his direction at eighteen years of age, because the people of Jerusalem had shown some affection for his person. In the seventh year of his reign he put to death Hyreanus, grandfather of Mariamne, then eighty years of age, and who had formerly saved Herod's life; a man who had, ill every revolution of fortune, shown a mild and peaceable disposition. His beloved and beautiful wife, Mariamnne, had a public execution, and her mother Alexandra followed soon after. Alexander and Aristobulus, his two sons by Mariamne were strangled in prison by his orders upon groundless suspicions, as it seems, when they were at man's estate, were married, and had children. In his last sickness, a little before he died, he sent orders throughout Judea, requiring the presence of all the chief men of the nation at Jericho. His orders were obeyed, for they were enforced with no less penalty than that of death. When they were come to Jericho, he had them all shut up in the circus; and calling for his sister Salome, and her husband Alexis, he told them--" My life is now short. I know the Jewish people, and nothing will please them better than my death. You have them now in your custody. As soon as the breath is out of my body, and before my death can be known, do you let in the soldiers upon them, and kill them. All Judea, then, and every family, will, though unwillingly, mourn at my death." Nay, Josephus says, that with tears in his eyes he conjured them, by their love to him and their fidelity to God, not to fail of doing him this honour. What objection, after this account, can there be to the account of his murdering the infants at Bethlehem? Surely there could be no cruelty, barbarity, and horrid crime, which such a man was not capable of perpetrating.

(d) "diligently inquired" Mt 2:6

Jeremy. Jeremiah. This quotation is taken from Jer 31:15. The word "fulfilled," here, is taken evidently in the sense that the words in Jeremiah aptly express the event which Matthew was recording. The original design of this prophecy was to describe the sorrowful departure of the people into captivity, after the conquest of Jerusalem by Nebuzaradan. The captives were assembled at Rama, Jeremiah himself being in chains, and there the fate of those who had escaped in the destruction of the city was decided at the will of the conqueror, Jer 40:1. The nobles had been slain, and the eyes of their king put out after the murder of his sons before his sight, and the people were then gathered at Rama in chains, whence they were to start on their mournful journey, slaves to a cruel monarch, leaving behind them all that was dear in life. The sadness of such a scene is well expressed in the language of the prophet, and no less beautifully and fitly applies to the melancholy event which the evangelist records; and there could be no impropriety in his using it as a quotation.

Rama was a small town in the tribe of Benjamin, not far from Bethlehem. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Gen 35:16-19. Rama was about six miles north-west of Jerusalem, near Bethel. The name Rama signifies an eminence, and was given to the town because it was situated on a hill. Rama is commonly supposed to be the same as the Arimathea of the New Testament--the place where Joseph lived who begged the body of Jesus. See Mt 27:57. This is also the same place in which Samuel was born, where he resided, died, and was buried, and where he anointed Saul as king, 1Sam 1:1,19, 2:11, 8:4, 19:18 1Sam 25:1. Mr. King, an American missionary, was at Rama --now called Romba--in 1824; and Mr. Whiting, another American missionary, was there in 1835. He says, "The situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the north-west, on an eminence commanding a view of a wide extent of beautiful diversified country. Hills, plains, and valleys, highly cultivated fields of wheat and barley, vineyards and oliveyards, are spread out before you as on a map; and numerous villages are scattered here and there over the whole view. To the west and north-west, beyond the hill-country, appears the vast plain of Sharon, and farther still you look out upon the great and wide sea. It occurred to me as not improbable, that in the days of David and Solomon, this place may have been a favourite retreat during the heat of summer; and that here the former may have often struck his sacred lyre. Some of the psalms, or at least one of them, (see Ps 104:25) seem to have been composed in some place which commanded a view of the Mediterranean; and this is the only place, I believe, in the vicinity of Jerusalem, that affords such a view."

Rama was once a strongly fortified city, but there is no city here at present. A half-ruined Mohammedan mosque, which was originally a Christian church, stands over the tomb of the prophet; besides which, a few miserable dwellings are the only buildings that remain on this once celebrated spot.

There is a town about thirty miles north-west of Jerusalem, on the road to Joppa, now called Ramla, or Ramle, which is described by many geographers, and some of the best maps, as the Rama of Samuel, and the Arimathea of Joseph. It commands a view of the whole valley of Sharon, from the mountains of Jerusalem to the sea, and from the foot of Carmel to the hills of Gaza.--Un. Bib. Die.

By a beautiful figure of speech, the prophet introduces the mother weeping over the tribe, her children, and with them weeping over the fallen destiny of Israel, and over the calamities about to come upon the land. Few images could be more striking than thus to introduce a mother, long dead, whose sepulchre was near, weeping bitterly over the terrible calamities that befell her descendants. The language and the image aptly and beautifully expressed the sorrows of the mothers in Bethlehem, when Herod slew their infant children. Under the cruelty of the tyrant, almost every family was a family of tears; and well might there be lamentation, and weeping, and great mourning.

We may remark here, that the sacred writers were cautious of speaking of the characters of wicked men. Here was one of the worst men in the world, committing one of the most awful crimes, and yet there is not a single mark of exclamation; not a single reference to any other part of his conduct; nothing that could lead to the knowledge that his other conduct was not upright. There is no wanton and malignant dragging him into the narrative, that they might gratify malice, in making free with a very bad character. What was to their purpose, they record; what was not, they left to others. This is the nature of religion. It does not speak evil of others except when necessary, nor then does it take pleasure in it.

(e) "Jeremey" Jer 31:15

Herod was dead. Mt 2:15. Herod left three sons, and the kingdom was at his death divided between them. To Archelaus was given Judea, Idumea, and Samaria; to Philip, Batanea, Trachonitis, etc.; to Antipas, Galllea and Perea. Each of these was also called Herod, and these are the individuals who are so frequently referred to in the New Testament during the ministry of the Saviour and the labours of the apostles. The following table will show at a glance the chief connexions of this family, as far as they are mentioned in the sacred history. =======================================================================

----------- --------------- ----------- --------------- |Herod The| Mariamne his | |Herod The| |Mariamne his | | Great | | second wife | | Great | -|-| third wife | ----------- |-------------- ----------- | --------------- | | ----------------- ---------------- | | Aristobolus | ----|Herodias, after| | ----------------- |wards wife of | | | | |Herod Antipas |------------------ --------------- ------------- |Herod Philip | |Herod Agrippa| |Aristobolus | |Mark 6:17 | |Ac 12:1 | |son of above| |----------------- -------|------- -------|------ | --------------- ------------ ------------ |Agrippa | | Herod | |Salome | |Ac 25:13 26:2 | | Mr 6:22 | |Mr 6:22 | --------------- ------------ ------------

----------------- --------------- ------------- --------------- |Herod The Great | |Malthace 4th | | Herod The |___|Cleopatra 5th| | | |Wife | | Great | | |Wife | ---------------------------------- ------------- | --------------- ----------------- |-------------- | |Archelaus | | Philip | -------------| ________________ |Mt 2:22 | | Lu 3:1 | |Herod Antipas|__|Herodias | ----------------- -------------- |Mt 14:1 | |before married| --------------- |to her uncle | |Philip | ----------------

They are dead which sought, etc. This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod and his son Antipater. He was of the same cruel disposition as his father, and was put to death by his father about five days before his own death.

(f) "they are dead" Ex 4:19

He heard that Archelaus did reign. Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the passovers he caused three thousand of the people to be put to death in the temple and city. For his crimes, after he had reigned nine years, he was banished by Augustus, the Roman emperor, to Gaul, where he died. Knowing his character, and fearing that he would not be safe there, Joseph hesitated about going there, and was directed by God to go to Galilee, a place of safety.

The parts of Galilee. The country of Galilee. At this time the land of Palestine was divided into three parts: GALILEE, on the north; SAMARIA, in the middle; and Judea, on the south. Galilee was under the government of Herod Antipas, who was comparatively a mild prince; and in his dominions Joseph might find safety.

(g) "parts of Galilee" Mt 3:13, Lk 2:39

Nazareth. This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley, and partly on the declivity of a hill, Lkke 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, Jn 1:46. It is now a large village, with a convent and two churches. One of the churches, called the church of the Annunciation, is the finest in the Holy Land, except that of the Holy Sepulchre in Jerusalem.

A modern traveller describes Nazareth as situated upon the declivity of a hill, the vale which spreads out before it resembling a circular basin, encompassed by mountains. Fifteen mountains appear to meet to form an enclosure for this beautiful spot, around which they rise like the edge of a shell, to guard it against intrusion. It is a rich and beautiful field in the midst of barren mountains.

Another traveller speaks of the streets as narrow and steep; the houses, which are fiat-roofed, are about two hundred and fifty in number, and the inhabitants he estimates at 2000. The population of the place is variously stated, though the average estimate is 3000; of whom about five hundred are Turks, and the residue nominal Christians.

As all testimony to the truth and fidelity of the sacred narrative is important, we have thought ourselves justified in connecting with this article a passage from the journal of Mr. Jowett, an intelligent modern traveller; especially as it is so full an illustration of the passage of Luke already cited:

"Nazareth is situated on the side, and extends nearly to the foot, of a hill, which, though not very high, is rather steep and overhanging. The eye naturally wanders over its summit, in quest of some point from which it might probably be that the men of this place endeavoured to east our Saviour down, (Lk 4:29) but in vain: no rock adapted to such an object appears here. At the foot of the hill is a modest, simple plain, surrounded by low hills, reaching in length nearly a mile; in breadth, near the city, a hundred and fifty yards; but farther south, about four hundred yards. On this plain there are a few olive and fig trees, sufficient, or rather scarcely sufficient, to make the spot picturesque. Then follows a ravine, which gradually grows deeper and narrower towards the south; till, after walking about another mile, you find yourself in an immense chasm, with steep rocks on either side, from whence you behold, as it were beneath your feet, and before you, the noble plain of Esdraelon. Nothing can be finer than the apparently immeasurable prospect of this plain, bounded on the south by the mountains of Samaria. The elevation of the hills on which the spectator stands in this ravine is very great; and the whole scene, when we saw it, was clothed in the most rich mountain-blue colour that can be conceived. At this spot, on the right hand of the ravine, is shown the rock to which the men of Nazareth are supposed to have conducted our Lord, for the purpose of throwing him down. With the Testament in our hands, we endeavoured to examine the probabilities of the spot; and I confess there is nothing in it which excites a scruple of incredulity in my mind. The rock here is perpendicular for about fifty feet, down which space it would be easy to hurl a person who should be unawares brought to the summit; and his perishing would be a very certain consequence. That the spot might be at considerable distance from the city is an idea not inconsistent with St. Luke's account; for the expression, thrusting Jesus out of the city, and leading him to the brow of the hill, on which their city was built, gives fair scope for imagining, that in their rage and debate the Nazarenes might, without originally intending his murder, press upon him for a considerable distance after they had quitted the synagogue. The distance, as already noticed, from modern Nazareth to the spot, is scarcely two miles; a space which, in the fury of persecution, might soon be passed over. Or, should this appear too considerable, it is by no means certain but that Nazareth may at that time have extended through the principal part of the plain, which I have described as lying before the modern town. In this case, the distance passed over might not exceed a mile. I can see, therefore, no reason for thinking otherwise, than that this may be the real scene where our Divine Prophet, Jesus, received so great a dishonour from the men of his own country and of his own kindred."

Mr. Fisk, an American missionary, was at Nazareth in the autumn of 1823. His description Corresponds generally with that of Mr. Jowett. He estimates the population to be from 3000 to 5000, viz., Greeks, three hundred or four hundred families; Turks, two hundred; Catholics, one hundred; Greek Catholics, forty or fifty; Maronites, twenty or thirty; say in all seven hundred houses.

That it might be fulfilled which was spoken by the prophets, etc. The words here are not found in any of the books of the Old Testament; and there has been much difficulty in ascertaining the meaning of this passage. Some have supposed that Matthew meant to refer to Jud 13:5, to Samson as a type of Christ; others that he refers to Isa 11:1, where the descendant of Jesse is called "a Branch;" in the Hebrew Netzer. Some have supposed that Matthew refers to some prophecy which was not recorded, but handed down by tradition. But these suppositions are not satisfactory. It is a great deal more probable that Matthew refers not to any particular place, but to the leading characteristics of the prophecies respecting him. The following remarks may make this clear:

1st. He does not say, "by the prophet, as in Mt 1:22, 2:5,15; but "by the prophets," meaning no one particularly, but the general character of the prophecies.

2nd. The leading and most prominent prophecies respecting him were, that he was to be of humble life, to be despised, and rejected. See Isa 53:2,3,7-9,12, Ps 22:1.

3rd. The phrase "he shall be called," means the same as he shall be.

4th. The character of the people of Nazareth was such that they were proverbially despised and contemned, Jn 1:46, 7:52. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, and esteemed of low birth; to be a root out of dry ground, having no form or comeliness. And this was the same as had been predicted by the prophets. When Matthew says, therefore, that the prophecies were fulfilled, it means, that the predictions of the prophets that he should be of humble life, and rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such.

[Now when Jesus was born.] We thus lay down a scheme of the times when Christ was born:

I. He was born in the year of the world 3928.

For from the creation of the world to the deluge are commonly reckoned 1656 years.

From the deluge to Abraham's promise are 427 years. This being supposed, that Abraham was born the 130th year of Terah: which must be supposed.

From the promise given, to the going out of Egypt, 430 years, Exodus 12:40; Galatians 3:17.

From the going out of Egypt to the laying the foundations of the Temple are 480 years, 1 Kings 6:1.

The Temple was building 7 years, 1 Kings 6:38.

Casting up, therefore, all these together, viz. 1656 + 427 + 430 + 480 + 7 = The sum of years amounts to 3000.

And it is clear, the building of the Temple was finished and completed in the year of the world 3000.

The Temple was finished in the eleventh year of Solomon, 1 Kings 6:38: and thence to the revolting of the ten tribes, in the first year of Rehoboam, were 30 years. Therefore, that revolt was in the year of the world 3030.

From the revolt of the ten tribes to the destruction of Jerusalem under Zedekiah were three hundred and ninety years: which appears sufficiently from the chronical computation of the parallel times of the kings of Judah and Israel: and which is implied by Ezekiel 4:4-6: "Thou shalt sleep upon thy left side, and shalt put the iniquities of the house of Israel upon it, &c. according to the number of the days, three hundred and ninety days. And when thou shalt have accomplished them, thou shalt sleep upon thy right side the second time, and shalt take upon thee the iniquity of the house of Judah forty days." Concerning the computation of these years, it is doubted, whether those forty years are to be numbered together within the three hundred and ninety years, or by themselves, as following after those three hundred and ninety years. We, not without cause, embrace the former opinion, and suppose those forty years to be included within the sum of three hundred and ninety; but mentioned by themselves particularly, for a particular reason. For by the space of forty years before the destruction of the city by the Chaldeans, did Jeremiah prophesy daily, namely, from the third year of Josias to the sacking of the city: whom the people not hearkening to, they are marked for that peculiar iniquity with this note.

Therefore, these three hundred and ninety years being added to the year of the world, 3030, when the ten tribes fell off from the house of David, the age of the world when Jerusalem perished, arose to the year 3420.

At that time there remained fifty years of the Babylonian captivity to be completed. For those remarkable seventy years took their beginning from the third year of Jehoiakim, Daniel 1:1, whose fourth year begins the Babylonian monarchy, Jeremiah 25:1. And, in the nineteenth year of Nebuchadnezzar, the Temple was destroyed, 2 Kings 25:8, when now the twentieth year of the captivity passed; and other fifty remained: which fifty being added to the year of the world 3420, a year fatal to the Temple, the years of the world amount, in the first year of Cyrus, unto 3470.

From the first of Cyrus to the death of Christ are seventy weeks of years, or four hundred and ninety years, Daniel 9:24. Add these to the three thousand four hundred and seventy, and you observe Christ crucified in the year of the world 3960. When, therefore, you have subtracted thirty-two years and a half, wherein Christ lived upon the earth, you will find him born in the year of the world 3928.

II. He was born in the one-and-thirtieth year of Augustus Caesar, the computation of his monarchy beginning from the victory at Actium. Of which matter thus Dion Cassius writes: "This their sea-fight was on the second of September: and this I speak upon no other account (for I am not wont to do it), but because then Caesar first obtained the whole power: so that the computation of the years of his monarchy must be precisely reckoned from that very day." We confirm this our computation, by drawing down a chronological table from this year of Augustus to the fifteenth year of Tiberius, when Christ, having now completed the nine-and-twentieth year of his age, and entering just upon his thirtieth, was baptized. Now this table, adding the consuls of every year, we thus frame:

A.M. A.U.C. Augustus A.D. CONSULS.                              

3928 754 31 1 Caes. Aug. XIV. and L. Aemil. Paulus.

3929 755 32 2 Publius Vinicius and Pub. Alfenus Varus.

3930 756 33 3 L. Aelius Lamia, and M. Servilius.

3931 757 34 4 Sext. Aemilius Carus, and C. Sentius Saturninus.

3932 758 35 5 L. Valerius Messala, and Cn. Corn. Cinna Magn.

3933 759 36 6 M. Aemil. Lepidus, and L. Aruntius.

3934 760 37 7 A. Licin. Nerv. Silanus, and Q. Caecil. Metell. Cret.

3935 761 38 8 Furius Camillus, and Sext. Nonius quintilianus.

3936 762 39 9 Q. Sulpit. Camarin, and C. Poppaeus Sabinus.

3937 763 40 10 Pub. Corn. Dolabella, and C. Junius Silanus.

3938 764 41 11 M. Aemil. Lepid. and T. Statilius Taurus.

3939 765 42 12 Germanicus Caes. and C. Fonteius Capito.

3940 766 43 13 L. Munatius Plancus, and C. Silius Caecina.

3941 767 44 14 Sext. Pomp. Sexti F. and Sext. Apuleius Sexti F.

[A.M Latin anno mundi = in the year of the world.

A.U.C. Latin ab urbe condita = from the year of the founding of the city (of Rome).]

Augustus Caesar died the 19th day of August: on which day he had formerly entered upon the first consulship. He lived seventy-five years, ten months, and twenty-six days. He bore the empire alone, from the victory at Actium, forty-four years, wanting only thirteen days.

"Tiberius held the empire in great slothfulness, with grievous cruelty, wicked covetousness, and filthy lust."

A.M. A.U.C. Tiberius A.D. CONSULS.                              

3942 768 1 15 Drusus Caes. and C. Norbanus Flaccus.

3943 769 2 16 C. Statil. Sisenna Taurus, and Scribonius Libo.

3944 770 3 17 C. Caecil. Rufus, and L. Pomponianus Flaccus.

3945 771 4 18 Tiber. Caes. Augu. III. and Germanicus Caes. II.

3946 772 5 19 M. Julius Silanus, and L. Norban Flac. vel Balbus.

3947 773 6 20 M. Valerius Messala, and M. Aurel. Cotta.

3948 774 7 21 Tiber. Caes. Aug. IV. and Drusus Caes. II.

3949 775 8 22 D. Haterius Agrippa, and C. Sulpitius Galba.

3950 776 9 23 C. Asinius Pollio, and C. Antistius Veter.

3951 777 10 24 Sext. Cornel. Cethegus, and Visellius Varro.

3952 778 11 25 M. Asinius Agrippa, and Cossus Cornel Lentulus.

3953 779 12 26 Cn. Lentulus Getulicus, and C. Calvisius Sabinus.

3954 780 13 27 M. Licinius Crassus, and P. L. Calphurnius Piso.

3955 781 14 28 Appius Jul. Silanus, and P. Silvius Nerva.

3956 782 15 29 C. Rubellius Geminus, and C. Fusius Geminus.

In the early spring of this year came John baptizing. In the month Tisri Christ is baptized, when he had now accomplished the nine-and-twentieth year of his age, and had now newly entered upon his thirtieth. The thirtieth of Christ is to be reckoned with the sixteenth of Tiberius.

Of Augustus, now entering upon his one-and-thirtieth year, wherein Christ was born, Dion Cassius hath moreover these words: "Having now completed thrice ten years, being compelled, indeed, to it, he continued his government, and entered upon a fourth ten of years: being now more easy and slothful by reason of age." In this very year was the taxation under Cyrenius, of which Luke speaks, chapter 2. So that if it be asked when the fifth monarchy of the Romans arose, after the dissolution of those four mentioned by Daniel, an easy answer may be fetched from St. Luke, who relates that in that very year wherein Christ was born, Augustus laid a tax upon the whole world.

III. Christ was born in the thirty-fifth year of the reign of Herod: which we gather from the observation of these things: 1. Herod reigned, from that time he was first declared king by the Romans, seven-and-thirty years. 2. Between the death of Herod and the death of Augustus there was this space of time:

1. The ten years current of the reign of Archelaus.

2. Coponius succeeds him, banished to Vienna in the presidentship of Judea.

3. Marcus Ambibuchus [Ambivius] succeeds Coponius.

4. Annius Rufus succeeds Ambibuchus [Ambivius], during whose presidentship Augustus dies.

Since, therefore, only fourteen years passed from the nativity of Christ to the death of Augustus, out of which sum when you shall have reckoned the ten years current of Archelaus, and the times of the three presidents, we must reckon that Christ was not born but in the last years of Herod. Thus we conjecture:

In his thirty-fifth Christ was born.

In his thirty-seventh, now newly begun, the wise men came: presently after this was the slaying of the infants; and, after a few months, the death of Herod.

IV. Christ was born about the twenty-seventh year of the presidentship of Hillel in the Sanhedrim.

The rise of the family of Hillel took its beginning at the decease of the Asmonean family (Herod, indeed, succeeded in the kingly government); a family sprung from Babylon, and, as was believed, of the stock of David. For "a book of genealogy was found at Jerusalem" (which we mentioned before), "in which it was written, that Hillel was sprung from the stock of David, by his wife Abital." Now Hillel went up out of Babylon to Jerusalem, to inquire of the wise men concerning some things, when now, after the death of Shemaia and Abtalion, the two sons of Betira held the chief seats. And when he who had resorted thither to learn something, had taught them some things of the Passover rites, which they had forgot, they put him into the chair. You have the full story of it in the Jerusalem Talmud. We mention it chapter 26:1.

Now Hillel went up to Jerusalem and took the chair a hundred years before the destruction of the city: "Hillel and his son Simeon, and his son Gamaliel, and his son Simeon, bare the government for a hundred years before the laying waste of the Temple." Of those hundred years if you take away two-and-thirty and a half of the life of Christ, and forty years (as it is commonly deputed) coming between the death of Christ and the destruction of the city, there remain the twenty-seven years of Hillel before the birth of our Saviour.

Hillel held the government forty years: so that his death happened about the twelfth or thirteenth year of Christ. his son also held it after him, and his grandsons, in a long succession, even to R. Judah the Holy. The splendour and pomp of this family of Hillel had so obscured the rest of the families of David's stock, that perhaps they believed or expected the less, that the Messias should spring from any of them. Yea, one in the Babylonian Gemara was almost persuaded, that "Rabbi Judah the Holy, of the Hillelian family, was the Messias. Rabh said, If Messiah be among the living, our Holy Rabbi is such: if among the dead, Daniel was he."

V. Christ was born in the month of Tisri; somewhat answering to our September. This we conclude, omitting other things, by computing backwards from his death. For if he died in his two-and-thirtieth year and a half, at the feast of the Passover, in the month Nisan, you must necessarily lay the time of his birth in the month Tisri. But that he died at that age, not to make any delay by mentioning more things, appears hence, that he was baptized now beginning his thirtieth year, and that he lived after his baptism three years and a half; as the space of his public ministry is determined by the angel Gabriel, Daniel 9; "In the half of a week" (that is, three years and a half), "he shall make the sacrifice to cease," &c. But of this hereafter.

This month was ennobled in former times, 1. For the creation of the world. Weigh well Exodus 23:15; Joel 2:23. 2. For the nativity of the first fathers; which the Jews assert not without reason. 3. For the repairing the tables of the law. For Moses, after the third fast of forty days, comes down from the mountain, a messenger of good things, the tenth day of this month, which was from hence appointed for the feast of Expiation to following ages. 4. For the dedication of the Temple, 1 Kings 8:2. And, 5. For three solemn feasts, namely, that of the Beginning of the Year, that of Expiation, and that of Tabernacles. From this month also was the beginning of the Jubilee.

VI. It is probable Christ was born at the feast of Tabernacles.

1. So it ariseth exactly to three-and-thirty years and a half, when he died at the feast of the Passover.

2. He fulfilled the typical equity of the Passover and Pentecost, when, at the Passover, he offered himself for a passover, at Pentecost he bestowed the Holy Ghost from heaven, as at that time the law had been given from heaven. At that time the first-fruits of the Spirit were given by him (Rom 8:23), when the first-fruits of corn had been wont to be given, Leviticus 23:17. It had been a wonder if he had honoured the third solemnity, namely, the feast of Tabernacles, with no antitype.

3. The institution of the feast of Tabernacles agrees excellently with the time of Christ's birth. For when Moses went down from the mount on the tenth day of the month Tisri, declaring that God was appeased, that the people was pardoned, and that the building of the holy tabernacle was forthwith to be gone in hand with (hitherto hindered by and because of the golden calf), seeing that God now would dwell among them, and forsake them no more; the Israelites immediately pitch their tents, knowing they were not to depart from that place before the divine tabernacle was finished, and they set upon this work with all their strength. Whence the tenth day of that month, wherein Moses came down and brought this good news with him, was appointed for the feast of Expiation; and the fifteenth day, and seven days after, for the feast of Tabernacles, in memory of their dwelling in tents in the wilderness, when God dwelt in the midst of them: which things with how aptly typical an aspect they respect the incarnation, when God dwelt among men in human flesh, is plain enough.

4. Weigh Zechariah 14:16, 17: "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up, from year to year, to worship the King, the Lord of hosts, and to keep the feast of Tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no more rain."

[In Beth-lehem.] It will not be improper here to produce the Gemarists themselves, openly confessing that the Messias was born now a good while ago before their times. For so they write: "After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king, Hosea 3:5. Our Rabbins say, That is king Messias: if he be among the living, his name is David; or if dead, David is his name. R. Ranchum said, Thus I prove it: 'He showeth mercy to David his Messiah' (Psa 18:50). R. Joshua Ben Levi saith, His name is A branch (Zech 3:8). R. Judan Bar Aibu saith, His name is Menahem [that is, the comforter]. And that which happened to a certain Jew, as he was ploughing, agreeth with this business:--A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, 'O Jew, loose thy oxen, and loose thy ploughs: for behold! the Temple is laid waste.' The ox bellowed the second time; the Arabian said to him, O Jew, Jew, yoke thy oxen and fit thy ploughs, for behold! King Messiah is born. But, saith the Jew, 'What is his name?' 'Menahem,' saith he. 'And what is the name of his father?' 'Hezekiah,' saith the Arabian. To whom the Jew, 'But whence is he?' The other answered, 'From the palace of the king of Beth-lehem Judah.' Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling-clothes, going about from town to town. When he came to that city [Beth-lehem], all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, 'O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold.' But she replied, 'May the enemies of Israel be strangled, because on the day that he was born the Temple was laid waste!' To whom he said, 'But we hoped, that as it was laid waste at his feet, so at his feet it would be built again.' She saith, 'I have no money.' To whom he replied, 'But why should this be prejudicial to him? Carry him what you buy here; and if you have no money to-day, after some days I will come back and receive it.' After some days he returns to that city, and saith to her, 'How does the little infant?' And she said, 'From the time you saw me last, spirits and tempests came, and snatched him away out of my hands.' R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, 'And Lebanon shall fall before the powerful one?' (Isa 10:34). And what follows after? 'A branch shall come out of the root of Jesse'" (Isa 11:1).

The Babylonian doctors yield us a confession not very unlike the former: "R. Chaninah saith, After four hundred years are past from the destruction of the Temple, if any one shall say to you, 'Take to thyself for one penny a field worth a thousand pence,' do not take it." And again; "After four thousand two hundred thirty-and-one years from the creation of the world, if any shall say to you, 'Take for a penny a field worth a thousand pence,' take it not." The Gloss is, "For that is the time of redemption; and you shall be brought back to the holy mountain, to the inheritance of your fathers: why, therefore, should you misspend your penny?"

You may fetch the reason of this calculation, if you are at leisure, out of the tract Sanhedrim: "The tradition of the school of Elias, The world is to last six thousand years," &c. And a little after; "Elias said to Rabh Judah, 'The world shall last not less than eighty-five jubilees; and in the last jubilee shall the Son of David come.' He saith to him, 'Whether in the beginning of it, or in the end?' He answered him, 'I know not.' 'Whether is this whole time to be finished first, or not?' He answered him, 'I know not.' But Rabh Asher asserts that he answered thus, 'Until then expect him not, but from thence expect him.'" Hear your own countrymen, O Jew, how many centuries of years are past by and gone from the eighty-fifth jubilee of the world, that is, the year 4250, and yet the Messias of your expectation is not yet come.

Daniel's weeks had so clearly defined the time of the true Messias's coming, that the minds of the whole nation were raised into the expectation of him. Hence it was doubted of the Baptist whether he were not the Messias, Luke 3:15. Hence it was that the Jews are gathered together from all countries unto Jerusalem [Acts 2], expecting, and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Matthew 24:5, &c., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, "They thought the kingdom of God should presently appear"; Luke 19:11.

But when those times of expectation were past, nor did such a Messias appear as they expected (for when they saw the true Messias, they would not see him), they first broke out into various and those wild conjectures of the time; and at length all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness), May their soul be confounded who compute the times!

[Wise men from the east.] Magi, that is, wizards, or such as practised ill arts: for in this sense alone this word occurs in holy writ.

From the east. This more generally denotes as much as, 'Out of the land of the heathen,' in the same sense as 'the queen of the south' is taken, Matthew 12:42; that is, 'a heathen queen.' Consider this passage in the Talmud, "From Rekam to the east, and Rekam is as the east: from Ascalon to the south, and Ascalon is as the south: from Acon to the north, and Acon is as the north." These words R. Nissim quotes from R. Judah, and illustrates it with this Gloss, "From Rekam to the furthest bounds of the land eastward is heathen land; and Rekam itself is reckoned for the east of the world, and not for the land of Israel. So also from Ascalon onwards to the south is the heathen country, and Ascalon itself is reckoned for the south": that is, for heathen land.

Those countries where the sons of Abraham by his wife Keturah were dispersed, are more particularly called the 'eastern' countries, Genesis 25:6, Judges 6:3, and elsewhere often. And hence came these first-fruits of the Gentiles: whence it is not unlikely that Jethro also came, the first proselyte to the law. And that which is spoken by the Gemara concerning the Arabian, the first pointer-out of the Messias born, is perhaps some shadow of this story of the magicians' coming out of Arabia, and who first publicly declared him to be born.

[For we have seen his star in the east.] We, being in the east, have seen his star:--that heavenly light, which in that very night wherein the Saviour was born shone round about the shepherds of Beth-lehem, perhaps was seen by these magicians, being then a great distance off, resembling a star hanging over Judea; whence they might the more easily guess that the happy sign belonged to the Jews.

[And when he had gathered all the chief priests and scribes of the people together.] That is, he assembled the Sanhedrim. Herod is said by very many authors to have slain the Sanhedrim, but this is neither to be understood of the whole Sanhedrim, nor, if it were to be understood of the whole, would it denote the total subversion of the Sanhedrim. The Babylonian Gemarists do thus relate the story: "Herod was a servant of the Asmonean family. He cast his eyes upon a young maid [of that family]. On a certain day he heard the Bath Kol [a voice from heaven] saying, Whatsoever servant shall now rebel shall prosper. He arose up against his masters, and slew them all." And a little after; "Herod said, Who is there that interprets these words, 'Thou shalt set a king over thee out of the midst of thy brethren?' (Deut 17:15). The Rabbins [interpreted the words]. He rose up and slew all the Rabbins, leaving only Bava Ben Buta, with whom he consulted."

Herod was to overcome two difficulties, that he might, with the peace and favour of the Jews, become their king. For, although he had been raised unto the kingdom by the Romans, nevertheless, that he might establish his throne, the people remaining quiet and accepting him, first it seemed necessary to him that the Asmonean family should be removed out of the way, which, formerly governing the people, they had some affection and love for, and which still remaining, he suspected he could scarce be secure. Secondly, that law of setting no king over them but of their brethren debarred him, since he himself was of the stock of Edom. Therefore he took away all those Rabbins, who, adhering stiffly to this law, opposed, what they could, his coming to the kingdom. "But all the Rabbins indeed he slew not (saith the Gloss upon the place alleged); for the sons of Betira were left alive, who held the chair when Hillel came out of Babylon."

Therefore he slew not all the elders of the Sanhedrim, but those only who, taking occasion from that law, opposed his access to the kingdom. Out of that slaughter the two sons of Betira escaped, who held the first places in the Sanhedrim after the death of Shemaiah and Abtalion. Shammai also escaped, who, according as Josephus relates, foretold this slaughter. Hillel escaped likewise, if he were then present; and Menahem, who certainly was there, and who thenceforth sat second in the chair. Bava Ben Buta escaped also, as the Gemara relates, who afterward persuaded Herod that he should repair the Temple to expiate this bloody impiety. And others escaped.

[The chief priests.] When the Sanhedrim consisted of priests, Levites, and Israelites (as Maimonides teacheth), under the word chief priests, are comprehended the two former; namely, whosoever of the clergy were members of the Sanhedrim; and under the scribes of the people are comprehended all those of the Sanhedrim who were not of the clergy.

Among the priests were divers differences:

I. Of the priests some were called, as if you would say the plebeian priests; namely, such who indeed were not of the common people, but wanted school education, and were not reckoned among the learned, nor among such as were devoted to religion. For seeing the whole seed of Aaron was sacerdotal, and priests were not so much made as born, no wonder if some ignorant and poor were found among them. Hence is that distinction, The poor Israelites and the poor priests are gatherers. A Votary priest, and a Plebeian priest. And caution is given, That the oblation be not given to a Plebeian priest. And the reason of it is added, "Because whosoever giveth an oblation to a Plebeian priest doth all one as if he should give it to a lion; of which it may be doubted whether he will treat it under his feet and eat it or not. So it may be doubted of a Plebeian priest, whether he will eat it in cleanness or in uncleanness." However ignorant and illiterate these were, yet they had their courses at the altar according to their lot, being instructed at that time by certain rules for the performing their office, appointed them by lot. You would stand amazed to read those things which are supposed concerning the ignorance and rudeness even of the high-priest himself.

II. There were others who were called Idiot, or private, priests; who although they both were learned, and performed the public office at the altar, yet were called private, because they were priests of a lower, and not of a worthier, order.

III. The worthier degree of priests was fourfold, besides the degree of the high-priest, and of the sagan his substitute. For, 1. There were the heads of the Ephemeries, or courses; in number twenty-four. 2. There were the heads of the families in every course. Of both, see the Jerusalem Talmud. 3. The presidents over the various offices in the Temple. Of them, see Shekalim. 4. Any priests or Levites, indeed, (although not of these orders), that were chosen into the chief Sanhedrim. Chief priests, therefore, here and elsewhere, where the discourse is of the Sanhedrim, were they who, being of the priestly or Levitical stock, were chosen into that chief senate.

[The scribes of the people.] A scribe, denotes more generally any man learned, and is opposed to the word rude, or clownish. "Two, who ate together, are bound to give thanks each by themselves, when both of them are scribes: But if one be a scribe, and the other ignorant [or a clown], let the scribe give thanks, and thence satisfaction is made for the duty of the ignorant, or unlearned person." So we read of The scribes of the Samaritans; that is, the learned among the Samaritans: for among them there were no traditionarians.

More particularly, scribes, denote such, who, being learned, and of scholastic education, addicted themselves especially to handling the pen, and to writing. Such were the public notaries in the Sanhedrim, registrars in the synagogues, amanuenses who employed themselves in transcribing the law, phylacteries, short sentences to be fixed upon the door-posts, bills of contracts, or divorce, &c. And in this sense a scribe, and a Talmudic doctor, are sometimes opposed; although he was not Tanna, a Talmudic doctor, who was not Sophra, a scribe, in the sense above mentioned. In the Babylonian Talmud it is disputed (a passage not unworthy our reading), what disagreement in calculation may be borne with between an expounder out of the chair, or the pulpits, and a writer of contracts, or bills of divorce, or a register, &c., in reckoning up the year of the Temple, of the Greek empire, &c. Concerning which matter, this, among other things, is concluded on, that a scribe computes more briefly, a doctor more largely. It will not repent one to read the place; nor that whole tract called The tract of the scribes; which dictates to the scribes of that sort of which we are now speaking, concerning writing out the law, the phylacteries, &c.

But, above all others, the fathers of the traditions are called scribes (who were, indeed, the elders of the Sanhedrim): which is clear enough in these and such-like expressions: The words of the scribes are more lovely than the words of the law; that is, traditions are better than the written law: This is of the words of the scribes: that is, 'this is from the traditionary decrees.'

These, therefore, whom Matthew calls the scribes of the people, were those elders of the Sanhedrim, who were not sprung from the sacerdotal or Levitical stock, but of other tribes: the elders of the Sanhedrim, sprung of the blood of the priests, were the scribes of the clergy, the rest were the scribes of the people.

We may therefore guess, and that no improbable conjecture, that, in this assembly, called together by Herod, these were present, among others:--1. Hillel, the president. 2. Shammai, vice-president. 3. The sons of Betira, Judah, and Joshua. 4. Bava Ben Buta. 5. Jonathan the son of Uzziel, the Chaldee paraphrast. 6. Simeon, the son of Hillel.

[Art not the least.] These words do not at all disagree with the words of the prophet whence they are taken, Micah 5:2, which I thus render, "But thou, Beth-lehem Ephrata, it is a small thing that thou art" [or, art reckoned] "among the thousands of Israel"; for thou art to be crowned with higher dignity; "for from thee shall go forth a ruler," &c. And in effect to this sense, unless I mistake, does the Chaldee paraphrast plainly render it, whom I suspect to be present at this very council, "Thou art within a little to become chief." See the same sense of the word in the Targum upon Psalm 73:2, Hosea 1:4, &c.

[The star, which they saw in the east, went before them.] It is probable the star had shone in the very birthnight: and thence-forward to this very time it had disappeared. The wise men had no need of the star to be their guide when they were going to Jerusalem, a city well known; but going forward thence to Beth-lehem, and that, as it seems, by night, it was their guide.

[Departed into Egypt.] Egypt was now replenished with Jews above measure, and that, partly by reason of them that travelled thither under Jochanan, the son of Kareah, Jeremiah 43; partly with them that flocked thither, more latewardly, to the temple of Onias, of which Josephus writes, and both Talmuds: "When Simeon the Just said, 'I shall die this year,' they said to him, 'Whom, therefore, shall we put in thy place?' He answered, 'Behold! my son Onias is before you.' They made Onias therefore high-priest. But his brother Simeon envied him. Onias, therefore, fled, first into the Royal Mountain, and then into Egypt, and built there an altar, repeating that of the prophet, 'In that day there shall be an altar to the Lord in the midst of Egypt.'"

"He that hath not seen the cathedral church of Alexandria hath never seen the glory of Israel. It was after the manner of a court-walk, double cloistered. There were sometimes there so many as doubly exceeded the number of those that went out of Egypt. There were seventy golden chairs set with gems, according to the number of the seventy elders. A wooden pulpit also placed in the middle, in which the bishop of the synagogue stood. And when the law was read, after every benediction, a sign being given by a private person waving a handkerchief, they all answered 'Amen.' But they sat not confusedly and mixedly together; but every artificer with the professors of the same art: so that if a stranger came, he might mingle himself with the workmen of the same trade, &c. These did wicked Trajan destroy," &c.

The Babylonian Gemara repeats almost the same things, alleging these last matters after this manner: "They sat not confusedly, but the artificers by themselves, the silversmiths by themselves, the braziers by themselves, the weavers by themselves, &c.; so that if a poor stranger came in, he might know his own fellow-workmen, and betake himself to them, and thence receive sustenance for himself and family."

So provision was made for the poverty of Joseph and Mary, while they sojourned in Egypt (at Alexandria, probably), partly by selling the presents of the wise men for food and provision by the way; and partly by a supply of victuals from their country-folks in Egypt when they had need.

There are some footsteps in the Talmudists of this journey of our Saviour into Egypt, but so corrupted with venomous malice and blasphemy (as all their writings are), that they seem only to have confessed the truth, that they might have matter the more liberally to reproach him; for so they speak: "When Jannai the king slew the Rabbins, R. Josua Ben Perachiah, and Jesus, went away unto Alexandria in Egypt. Simeon Ben Shetah sent thither, speaking thus, 'From me Jerusalem the holy city, to thee, O Alexandria in Egypt, my sister, health. My husband dwells with thee, while I, in the mean time, sit alone. Therefore he rose up, and went.'" And a little after; "He brought forth four hundred trumpets, and anathematized" [Jesus]. And a little before that; "Elisaeus turned away Gehazi with both his hands, and R. Josua Ben Perachiah thrust away Jesus with both his hands."

"Did not Ben Satda bring enchantments out of Egypt in the cutting which was in his flesh?" Under the name of Ben Satda they wound our Jesus with their reproaches, although the Glosser upon the place, form the authority of R. Tam, denies it: for thus he; R. Tam saith, This was not Jesus of Nazareth, because they say here, Ben Satda was in the days of Paphus, the son of Judah, who was in the days of R. Akiba: but Jesus was in the days of R. Josua, the son of Perachiah, &c.

[From two years old, and under.] It was now two years ago, or thereabouts, since the star had shone, and Christ was born. The reason of the tarrying of Joseph and Mary in Beth-lehem was this; that they believed that the Messias, who, according to the prophet was born there, should have been brought up nowhere but there also; nor dared they to carry him elsewhere, before they had leave to do so by an angel from heaven.

The Jewish nation are very purblind, how and whence the Messias shall arise; and "Nemo novit, no man knows whence the Son of man is," John 7:27; that is, from what original. It was doubted whether he should come from the living or from the dead. Only it was confessed by all without controversy, that he should first make some show of himself from Beth-lehem, which the priests and scribes of the people assert, verse 4. Hence you have Christ now in his second year at Beth-lehem, whither Joseph and Mary had again betaken themselves with him, when they had now presented him in the Temple, according to the law, being forty days old, Luke 2:22. And they had taken care for his education in this place, and not elsewhere, until he himself, going forth from hence, might show himself openly the Messias, if they had not been sent away somewhere else by permission from heaven.

[He shall be called a Nazarene.] Those things which are brought from Isaiah 11:1 concerning Netzer, the Branch; and those things also produced concerning Samson the Nazarite, a most noble type of Christ, have their weight, by no means to be despised. We add, that Matthew may be understood concerning the outward, humble, and mean condition of our Saviour. And that by the word, Nazarene, he hints his separation and estrangement from other men, as a despicable person, and unworthy of the society of men.

I. Let it be observed, that the evangelist does not cite some one of the prophets, but all: "spoken by the prophets." But now all the prophets, in a manner, do preach the vile and abject condition of Christ; none, that his original should be out of Nazareth.

II. David, in his person, speaks thus; I was a stranger to my brethren, Psalm 69:9.

III. If you derive the word Nazarene, which not a few do, from Nazir, a Nazirean, that word denotes not only a separation, dedicated to God, such as that of the Nazarenes was; but it signifies also the separation of a man from others, as being unworthy of their society; Genesis 49:26, "They shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren."

Therefore, let us digest the sense of the evangelist by this paraphrase: Joseph was to depart with Christ to Beth-lehem, the city of David, or to Jerusalem, the royal city, had not the fear of Archelaus hindered him. Therefore, by the signification of an angel, he is sent away into Galilee, a very contemptible country, and into the city Nazareth, a place of no account: whence, from this very place, and the name of it, you may observe that fulfilled to a tittle which is so often declared by the prophets, that the Messias should be Nazor, a stranger, or separate from men, as if he were a very vile person, and not worthy of their company.

Observe here, 1. The place of our Lord's birth, Bethlehem; he was born, not at Athens, not at Rome, not at Jerusalem, not in any opulent or magnificent city, but in the meanest cities of Judah; thereby showing us, that his kingdom was not of this world, and that he little regarded pomp and outward greatness. O how can we be abased enough for Christ, that thus neglected himself for us!

Observe, 2. The time of our Lord's birth, In the days of Herod the king. This Herod being a foreigner, and made king by the Romans, which now reigned over the Jews, in him was fulfilled Jacob's prophecy, That the sceptre should not depart from Judah; Gen 49:10 that is, the Jews should have governors of their own nation, until Shiloh come; that is, until Christ the promised Messiah come in the flesh. So that considering the circumstance of time and place, where and when Christ was born, it was and is willful obstinacy in the Jews to deny that the Messiah is come in the flesh.

Observe, 3. That tribute of honour which was paid unto our Savior at his birth; the wise men of the east came and worshipped him, that is. the Chaldean, Arabian, or Persian astronomers, who, as the first-fruits of the Gentiles, seek after Christ, whilst the Jews, his own people, rejected him. O how will their coming so far as the east to seek Christ, rise up another day in judgement against us, if we refuse to be found by Christ,who came from heaven to seek us!

Observe here, 1. The enquiry that they make after Christ: they do not ask whether he was born, but where he was born; not doubting of the fact, but ignorant of the place.

Observe, 2. The ground of their enquiry: For we have seen his star, They had seen a star; but how did they know it was his star? Probably by divine revelation; they had a light within,, as well as a star without, or they had never seen Christ. It is likely the Holy Spirit's illumination accompanied the star's apparition. As God made known the birth of Christ to the Jews by an angel, so he manifested the same to the Gentiles by a new-created star.

Observe, 3. The end of their journey; We are come to worship him; that is, to pay all that honour and homage which is due to a great and mighty prince; all that adoration and worship which belongs to the promised Messiah, the redeemer of the world. All honour and homage, all glory and worship, is due to Christ from the sons of men, and will be given him by those that know him.

Observe here, That when Christ came into the world to save men, it cast the world into a consternation, and caused wonderful disturbances. Herod is first concerned, and next all Jerusalem with him; Herod for fear of losing his kingdom, Jerusalem for fear of new commotions. Thus Christ, who was the angel's song, the wise men's joy, Israel's consolation, becomes Herod's fear and Jerusalem's terror.

But why was Herod thus disturbed? It is true a king is born, but one whose kingdom is not of this world; it was Herod's false apprehension that was the cause of this perturbation.

Hence we see, that the greatest enmities and bitterest animosities have arisen from causeless fears and groundless jealousies.

Herod being in great perplexity, convened a council of the chief priests and scribes, and demands of them the place where Christ, the promised Messiah was to be born. They readily reply, out of the prophet Micah, Mic 5:2. that Bethlehem was the place; this was the city of David's birth, and of Christ's the son of David. Bethlehem signifies the house of bread, and was so called from its fertility and fruitfulness, and as some think with reference to Christ, the true bread of life, born there. Bethlehem was a mean and contemptible place in itself, but being honoured with Christ's presence, how great is it!

Learn thence, that the presence of Christ dignifies and exalts a place, how mean soever in itself. Bethlehem, though a little city in itself, yet is not the least among the cities of Judah, because Christ is born there.

Observe here, 1. How Herod clokes his intended cruelty with disguised hypocrisy: he had a murder in his heart, when he pretended to worship Christ with his mouth. There is no villainy so great, but will mask itself under a pretence ond shew of piety. Herod veils his intent to kill Christ, with a pretence to worship him.

Observe, 2. Herod calls him the young child, not the young king: that word was too big to come out of Herod's proud mouth; he could neither bear the thing, nor brook the title. A king it is true he is, but one that will never be thy rival: he has a kingdom, but it is not of this world.

Observe, 3. How craftily Herod lays his plot; he desires the wise men to enquire thoroughly, and to inform him privately. To be wise in doing mischief, is the worst wisdom in the world: it is not the wisdom from above, but from hell beneath.

Observe here, 1. How the star, which for some time disappeared now appears again, to their farther direction in finding Christ: teaching us, That God will not be wanting to such as are on the way to seek Christ, but will renew direction and encouragements to them, according as they stand in need: none ever sincerely sought Christ, but they certainly found him at the last.

Observe, 2. That the joy which arises in such a soul as has found Christ, is unutterable and unspeakable. The wise men here rejoiced with joy, with great joy, with exceeding great joy.

Observe, 3. The wise men having found this young King, they bring presents to him, according to the manner of the Eastern countries; namely, gold, frankincense, and myrrh, which were the principal commodities of the east. But the best present we can make to Christ is ourselves; he seeks not ours, but us; and rather desires what we are than what we have. Yet the providence of God was wonderfully seen in these presents; for hereby provision was made for the sustenance of Joseph and Mary, and the child Jesus, in their exile or flight into Egypt, which they were shortly to undergo.

God having warned these wise men in a dream not to go back to Herod, they returned home another way.

But did these wise men play the parts of honest men, in that they returned not again to Herod?

Answer, it appears not that they promised Herod to return, though he expected it; or if they did, it was in consideration that Herod should come and worship Christ, not to murder and destroy him.

But if they promised him never so positively, God Almighty gave them a dispensation from that promise, by commanding them to return home another way.

Herod kept his design against Christ close from the wise men, but he could not conceal his intentions from the infinitely wise God; he knew the purposes of his heart, and, by his providence, kept Christ out of his hand.

There is no wisdom, nor understanding, nor counsel, against the Lord.

Observe here, 1. Our Lord's humiliation, by persecution in the very morning of his life; he was banished almost as soon as born. Flee into Egypt, for Herod will seek the young child to destroy him.

Ungrateful Herod! Was this entertainment for a Savior? What! raise the country upon Christ, as if a destroyer, rather than a Savior, had landed upon thy coasts! Oh! barbarous injustice! to deny a subject the protection of those laws under which he was born: the child of a beggar might claim that as his birthright, which was here denied to the Son of God.

Lord! how great an humiliation was this, not only to become an infant, but in thine infancy to be hurried up and down, and driven out of thine own land as a vagabond!

Observe, 2. How our Lord himself in a time of persecution flies for safety, who was able a thousand ways to have preserved himself from the danger: teaching us that in times of difficulty and danger, 'tis neither unwarrantable nor unbecoming to preserve our lives by flight; surely 'tis no shame for us to fly, when our Captian doth both practise it and command it also. Christ by his own example hath sanctified that state of life unto us, and by his command has made it lawful for us.

Observe, 3. The place which Christ flies unto for safety, and that is Egypt: an unlikely place, considered in itself; who could expect liberty in that house of bondage? But any place is good, if God sends us thither, and Christ be in our company. His presence can make Egypt itself not only safe, but delightful also.

Observe, 4. How readily Joseph complies with the divine command: instantly he arose, and took the young child, and fled. Faith gave wings to his obedience, and instantly vanquished all his fears, and afforded a fuller supply than all the treasures of the Arabian princes.

Teaching us, That when our direction is clear, our compliance is speedy. We cannot be too forward and expeditious in the execution of divine commands.

Observe, 5. Though Joseph at the divine command of God flies presently from Herod's rage, yet he flies privately, by night, and prudently begins his journey when least notice should be taken of his motion:

Teaching us, That although we have never so many promises of safety and deliverance, yet we must not put God upon working miracles for our preservation, when it may be obtained in the use of means.

Observe here, How Herod, having played the fox before, acts the lion now; his secret policy not succeeding, he breaks out into open and inhuman cruelty.

Learn, That when fraud and subtilty fail the enemies of the church, then thay fall to open rage, and barbarous inhumanity. Thus here these holy innocents fall as a sacrifice of Herod's rage, and die for Christ, who came to die for them; and so were martyrs in deed, though not in will. Some affirm that Herod did not spare his own child, then at nurse in the coasts of Bethlehem; which made Augustus say he had rather be Herod's hog, than herod's child; because the Jews, did never ear swine's flesh. And Herod, in compliance with the Jews, abstained from it also.

Observe here, The loud and bitter cry which the mothers of Bethlehem make for the death of their innocent children which were barbarously slain by the sword if Herod; here was lamentation, weeping, and great mourning made by Rachel, that is, by the women inhabiting in and about Bethlehem, where Rachel's sepulchre was: for the land about Bethlehem was called Rachel, from her sepulchre, so famous in those parts. Rachel here is not the name of a person, but of a place.

Observe, 2. The cause and reason of this cry and bitter lamentation: the mothers weep, not because the children are, but because they are not; they did not, with some wicked parents repine because they had lost them: mothers have the sharpest throes both in their children's births and burials. As children in their births are their mothers' Benjamins; so in their burial they are their mothers' Benonis, sons of sorrow.

Observe, 1. Herod's death: like a bloody persecutor, he is sent unlamented to his grave. Historians say, that out of his body issued forth such impure streams of blood that the loathsomeness and pain made him attempt the killing of himself. God seldom suffers persecuters to pass in quiet to their graves; they rarely die the common death of all men, having no other balm at their funeral than their own blood.

Observe, 2. The happy consequence of Herod's death. Christ is now called home without danger: Herod being sent to his grave, the coast is clear for the return of the holy family. The death of persecutors is the delivery of the persecuted.

Observe, 3. An angel is dispatched to acquaint Joseph with Herod's death.

O! how cheerfully do those glorious spirits execute the commands of their sovereign Master! With what delight do they carry the message of God's kindness to their fellow-creatures!

Lord, what an argument is this of thy love unto us, that in this our pilgrimage state thou allowest us thine own royal guard to attend and preserve us!

Observe here, 1. The just fear that Joseph has upon his mind, that Herod's son would be as bloody a tyrant as his flagitious father. No wonder that the children of cruel persecutors are suspected to tread in their bloody parents' steps.

Observe, 2. How God's warrant and direction doth quiet Joseph's mind, resolve his doubts, and remove his fears, and make him readily comply with the command of God; Being warned of God he removes out of Egypt into Gallilee.

O how safe and satisfactory is it, in all our ways, to follow the call and comand of God! Joseph and Mary durst not move their feet, no not out of Egypt itself, till God gives them a warrant for their departure, and bids them go.

A threefold interpretation is given of these words, He shall be called a Nazarene.

Some read the words, 1. He shall be called a Nazarite. The Nazarites were a religious and separate rank of persons among the Jews, who abstained from wine, and came not near the dead, for fear of pollution. Christ was a holy person, but no Nazarite, in a strict sense; for he drank wine, and touched the dead.

2. Others read the words, He shall be called a Netzer, a branch, in allusion to Isa 11:1 where he is called a branch of the root of Jesse. Christ was that true branch of which the prophets had so often spoken.

3. Others will will have the word Nazarene refer to the city of Nazareth, where Christ was conceived, and lived most of his time, He shall be called a Nazarene, because he dwelt at Nazareth.

Hence his disciples were called the sect of the Nazarenes; that is, the followers of him that dwelt at Nazareth; and Christ himself is pleased to own the title, I am Jesus of Nazareth, whom thou persecutest. Acts 22:8

Learn from hence, The great humility of mind that was found in our Savior. He was born at Bethlehem, a little city; he lived at Nazareth, a poor, contemptible place: he aspired not after the grandeur of the world, but was meek and lowly in spirit.

May the same humble mind be in us which was also in Christ Jesus!

It is not known who these wise men were. Their names and dwelling-place are alike kept back from us. We are only told that they came “from the east.” Whether they were Chaldeans or Arabians we cannot say. Whether they learned to expect Christ from the ten tribes who went into captivity, or from the prophecies of Daniel, we do not know. It matters little who they were. The point which concerns us most is the rich instruction which their history conveys.

These verses show us that there may be true servants of God in places where we should not expect to find them. The Lord Jesus has many “hidden ones,” like these wise men. Their history on earth may be as little known as that of Melchizedek, and Jethro and Job. But their names are in the book of life, and they will be found with Christ in the day of his appearing. It is well to remember this. We must not look round the earth and say hastily, “All is barren.” The grace of God is not tied to places and families. The Holy Ghost can lead souls to Christ without the help of any outward means. Men may be born in dark places of the earth, like these wise men, and yet like them be made “wise unto salvation.” There are some traveling to heaven at this moment, of whom the Church and the world know nothing. They flourish in secret places like the “lily among thorns,” and seem to “waste their sweetness on the desert air.” But Christ loves them, and they love Christ.

These verses show us, secondly, that it is not always those who have most religious privileges who give Christ most honour. We might have thought that the scribes and Pharisees would have been the first to hasten to Bethlehem, on the slightest rumor that the Saviour was born. But it was not so. A few unknown strangers from a distant land were the first, except the shepherds mentioned by St. Luke, to rejoice at his birth. “He came unto his own, and his own received him not.” (John 1:11) What a mournful picture this is of human nature! How often the same kind of thing may be seen among ourselves! How often the very persons who live nearest to the means of grace are those who neglect them most! There is only too much truth in the old proverb, “The nearer the church the further from God.” Familiarity with sacred things has an awful tendency to make men despise them. There are many who, from residence and convenience, ought to be first and foremost in the worship of God, and yet are always last. There are many who might well be expected to be last, who are always first.

These verses show us thirdly that there may be knowledge of Scripture in the head, while there is no grace in the heart. We are told that King Herod sent to inquire of the priests and elders “where Christ should be born”. We are told that they returned a ready answer to him, and showed an accurate acquaintance with the letter of Scripture. But they never went to Bethlehem to seek for the coming Saviour. They would not believe in him when he ministered among them. Their heads were better than their hearts. Let us beware of resting satisfied with head knowledge. It is an excellent thing when rightly used. But a man may have much of it, and yet perish everlastingly. What is the state of our hearts? This is the great question. A little grace is better than many gifts. Gifts alone save no one; but grace leads on to glory.

These verses show us fourthly a splendid example of spiritual diligence. What trouble it must have cost these wise men to travel from their homes to the house where Jesus was born! How many weary miles they must have journeyed! The fatigues of an Eastern traveler are far greater than we in England can at all understand. The time that such a journey would occupy must necessarily have been very great. The dangers to be encountered were neither few nor small. But none of these things moved them. They had set their hearts on seeing him “that was born king of the Jews;” and they never rested till they saw him. They prove to us the truth of the old saying, “Where there is a will there is a way.”

It would be well for all professing Christians if they were more ready to follow the example of these good men. Where is our self-denial? What pains do we take about means of grace? What diligence do we show about following Christ? What does our religion cost us? These are serious questions. They deserve serious consideration. The truly “wise,” it may be feared, are very few.

These verses show us lastly a striking example of faith. These wise men believed in Christ when they had never seen him; but that was not all. They believed in him when the scribes and Pharisees were unbelieving; but that again was not all. They believed in him when they saw him a little infant on Mary’s knees, and worshiped him as a King. This was the crowning point of their faith. They saw no miracles to convince them. They heard no teaching to persuade them. They beheld no signs of divinity and greatness to overawe them. They saw nothing but a newborn infant, helpless and weak, and needing a mother’s care like any one of ourselves. And yet when they saw that infant, they believed that they saw the divine Saviour of the world! “They fell down and worshiped him”.

We read of no greater faith than this in the whole volume of the Bible. It is a faith that deserves to be placed side by side with that of the penitent thief. The thief saw one dying the death of a malefactor, and yet prayed to him, and “called him Lord.” The wise men saw a newborn babe on the lap of a poor woman, and yet worshiped him, and confessed that he was Christ. Blessed indeed are they who can believe in this fashion!

This is the kind of faith that God delights to honor. We see the proof of that at this very day. Wherever the Bible is read the conduct of these wise men is known, and told as a memorial of them. Let us walk in the steps of their faith. Let us not be ashamed to believe in Jesus and confess him, though all around us remain careless and unbelieving. Have we not a thousand fold more evidence than the wise men had, to make us believe that Jesus is the Christ? Beyond doubt we have. Yet where is our faith?

Let us observe in this passage how true it is that the rulers of this world are seldom friendly to the cause of God. The Lord Jesus comes down from heaven to save sinners, and at once we are told that Herod the king seeks to destroy him.

Greatness and riches are a perilous possession for the soul. Those who seek to have them know not what they seek. They lead men into many temptations. They are likely to fill the heart with pride, and to chain the affections down to things below. “Not many mighty; not many noble are called.”“How hardly shall they that have riches enter into the kingdom of God.” (1 Corinthians 1:26; Mark 10:23)

Do we envy the rich and great? Does our heart sometimes say, “Oh, that I had their place, and rank, and substance?” Let us beware of giving way to such feelings. The very wealth which we admire may be gradually sinking its possessors down into hell. A little more money might be our ruin. Like Herod, we might run into every excess of wickedness and cruelty. “Take heed and beware of covetousness.” “Be content with such things as ye have.” (Luke 12:15; Hebrews 13:5)

Do we think that Christ’s cause depends on the power and patronage of princes? We are mistaken. They have seldom done much for the advancement true religion; they have far more frequently been the enemies of the truth. “Put not your trust in princes.” (Psalm 146:3) They who are like Herod are many. They who are like Josiah and Edward the Sixth of England are few.

Let us observe for another thing how the Lord Jesus was a “Man of Sorrows,” even from His infancy. Trouble awaits Him as soon as He enters into the world. His life is in danger from Herod’s hatred. His mother and Joseph are obliged to take him away by night, and “flee into Egypt.”It was only a type and figure of all his experience upon earth. The waves of humiliation began to beat over him even when he was a sucking child.

The Lord Jesus is just the Saviour that the suffering and sorrowful need. He knows well what we mean when we tell him in prayer of our troubles. He can sympathize with us when we cry to him under cruel persecution. Let us keep nothing back from him. Let us make him our bosom friend. Let us pour out our hearts before him. He has had great experience of affliction.

Let us observe for another thing how death can remove the kings of this world like other men. The rulers of millions have no power to retain life, when the hour of their departure comes. The murderer of helpless infants must himself die. Joseph and Mary hear the tidings that Herod is dead and at once they return in safety to their own land.

True Christians should never be greatly moved by the persecution of man. Their enemies may be strong, and they may be weak; but still they ought not to be afraid. They should remember that “the triumphing of the wicked is but short.” (Job 20:5) What has become of the Pharaohs, Neros and Diocletians who at one time fiercely persecuted the people of God? Where is the enmity of Charles IX of France, and bloody Mary of England? They did their utmost to cast the truth down to the ground. But the truth rose again from the earth, and still lives; and they are dead and mouldering in the grave. Let not the heart of any believer fail. Death is a mighty leveller, and can take any mountain out of the way of Christ’s church. “The Lord liveth” for ever. His enemies are only men. The truth shall always prevail.

Let us observe in the last place, what a lesson in humility is taught us by the dwelling place of the Son of God, when he was on earth. He dwelt with his mother and Joseph “in a city called Nazareth.”

Nazareth was a small town in Galilee. It was an obscure retired place, not so much as once mentioned in the Old Testament. Hebron, and Shiloh, and Gibeon, and Ramah and Bethel were far more important places. But the Lord Jesus passed by them all, and chose Nazareth. This was humility!

In Nazareth the Lord Jesus lived thirty years. It was there he grew up from infancy to childhood, and from childhood to boyhood, and from boyhood to youth, and from youth to man’s estate. We know little of the manner in which those thirty years were spent. That he was subject to Mary and Joseph we are expressly told. (Luke 2:41) That he worked in the carpenter’s shop with Joseph is highly probable. We only know that almost five-sixths of the time that the Saviour of the world was on earth was passed among the poor of this world and past in complete retirement. Truly this was humility!

Let us learn wisdom from our Saviour’s example. We are most of us far too ready to “seek great things” in this world: let us “seek them not.” (Jeremiah 45:5) To have a place and a title and a position in society is not nearly so important as people think. It is a great sin to be covetous and worldly and proud: but it is no sin to be poor. It matters not so much what money we have, and where we live, as what we are in the sight of God. Where are we going when we die? Shall we live forever in heaven? These are the main things to which we should attend.

Above all, let us daily strive to copy our Saviour’s humility. Pride is the oldest and commonest of sins; humility is the rarest and most beautiful of graces. For humility let us labour; for humility let us pray. Our knowledge may be scanty, our faith may be weak, our strength may be small; but if we are disciples of him who “dwelt at Nazareth,” let us at any rate be humble.