Matthew 2
DODDMatthew 2:1-12
The sages, or wise men, come from the east, under the guidance of a star, to inquire after Christ; and being directed unto Bethlehem, pay him their homage, and offer him their presents there. MAT. II. 1—12.
MAT. II. 1. NOW when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, NOW after Jesus was born in Bethlehem of Judea, even in the days of Herod the Great, who at the time of Christ’s nativity was king of that country, there happened a memorable occurrence, which gave a great alarm to the Jews, and made the æra of Christ’s birth very remarkable among them. For behold, there were [certain] sages,² that is, wise and learned men
² Certain sages.] It would be quite foreign to my purpose to enumerate the various conjectures of learned men relating to these Magi. I find not amongst them all so wild an hypothesis as that of Vander Hard, (New Memoirs of Lit. Vol. II. page 62. & seq.) that they were learned Jews, who came from the colonies carried away by Shalmanezer and Nebuchadnezzar, and were ambassadors in the name of the whole body to pay their homage to the Messiah, and to congratulate their brethren on his birth. It is most probable they were Gentile Philosophers, who, by the Divine Influence on their minds, had been led to improve their knowledge of nature, as the means of leading them to that of the one living and true God; and it is not at all unreasonable to suppose
that God had favoured them with some extraordinary revelations of himself, as he did Melchizedeck, Abimelech, Job and his friends, and some others who did not belong to the Abrahamic family, to which he never intended absolutely to confine his favours. As to the title that is here given them, it is certain that the word Magi was not appropriate in ancient times to such as practised wicked arts, but frequently was used to express philosophers, or men of learning; and those particularly that were curious in examining the works of nature, and in observing the motions of the heavenly bodies, (compare Dan. ii. 2, 27; and v. 11; Septuag.) And indeed Magi is become a title so familiar to us, and is so far naturalized among us, that I was almost ready to retain it in my
The wise men come to inquire after Chris
(who, on account of their applying themselves to the study of natural philosophy, were called Magi) that had observed a bright and unusual luminary in the heavens, which they were taught to understand as an intimation that a very Illustrious Person was then born in Judea, who was destined by God to that universal empire, the fame and expectation of which had spread so far in those parts: they therefore came from the east country,ᵇ where they dwelt, to Jerusalem, the capital of the Jewish kingdom; and there they began the inquiry which had occasioned them to undertake so long a journey, saying to those who they thought might be most likely to inform them, Where is he that is born King of the Jews? for we have seen a beautiful light, which we understand to be his star, in the east country,ᶜ of which we are natives; and therefore we are come, in humble submission to the will of Providence, to prostrate ourselves before him,ᵈ and to pay our homage to him.
And king Herod, who was a prince of a very suspicious temper, and whose cruelties had rendered him exceedingly obnoxious to his subjects, when he heard [of this] inquiry of theirs, was very much troubled: and all Jerusalem was also in perplexity with him, fearing he should make it an occasion of renewing some of those tyranni-
version, had I not feared it might excite in common readers something of the same idea with magicians, which always suggests a bad sense.
ᵇ Came from the east country.] I do not venture to determine in the parachase, from what part of the east these philosophers came. Had they been (as Mr. Fleming supposes in his Christology, Vol. II, p. 392) a deputation from all the Magi in Persia, Media, Arabia, and Chalea, or had they been kings, as the Papists fancy, so grand a circumstance as either of these would in all probability have been expressly recorded. I rather think, with Grotius, that they came from Arabia, which is often called the east, (see Gen. xxv. 6, 18; Jobi. 3; Judg. vi. 3; 1 Kings iv. 30; and Jer. xlix. 28,) and was famous for gold, frankincense, and myrrh (compare ver. 11.) And if so, their journey lay through a barren and scorching
country, and they were obliged to pass through deserts infamous for robbery and murder, which much illustrated their piety and zeal.
ᶜ We have seen his star in the east country.] There is no need of supposing with some of the fathers, that they knew the signification of this star, by comparing it with Baalam’s prophecy, Numb. xxiv. 17; or Daniel’s, Dan. ii. 44; and ix. 25; nor can we think, as Grotius seems to intimate, that they discovered it by the rules of their art. It is much more probable that the learned it by a Divine Revelation, which it is plain that they were guided by in their return, as we see afterwards at ver. 12.
ᵈ To prostrate ourselves before him.] This I take to be generally the signification of opocryon. It is a ceremony still used to eastern princes, and hath been of great antiquity. Compare Gen. xlii. 6; and xlii. 26, 28.
od inquireth where Christ should be orn.
cal actions which had lately filled them with so much horror.
And therefore, to secure his crown, which Herod was afraid might be in danger from this newborn King, when he had called a council, and had assembled all the chief of the priests, and with them the scribes of the people, whose peculiar business it was to study and explain the scriptures, he inquired of them, where it was, according to the Jewish prophecies, that the long-expected Messiah was to be born. And they said unto him, with one consent, He is certainly to be born at Bethlehem in Judea; for so it is written by the prophet Micah, chap. v. 2. “And thou Bethlehem Ephratah, in the land of Judah, inconsiderable as thou mayest now appear, yet art by no means the least among the cities
e Filled them with so much horror.] Besides that shocking instance of his cruelty which he had formerly given in the slaughter of their Sanhedrim, (Joseph. Antiq. lib. xiv. cap. 9. (al. 17. § 4.) & lib. xv. cap. 1. § 2.) his barbarous inhumanity was such, that he had put to death his beloved wife Marianne by a public execution, (Antiq. lib. xv. cap. 7. (al. 11.) § 5.) and after this had caused Alexander and Aristobulus, the two sons he had by her, to be strangled in prison, on what appear to be no other than groundless suspicions. (Antiq. lib. xvi. cap. 11. (al. 16.) § 6.) These and many other instances of his cruelty are related at large by Josephus: and it was probably about this very time that he executed many of the Pharisees, on occasion of some predictions they had given out, that God was about to take away the kingdom from him; and likewise slew every one in his own family who adhered to those things that were said by the Pharisees. (Antiq. lib. xvii. cap. 2. (al. 3.) § 4.) From whence it might be seen there was not any thing so barbarous and horrid which such a cruel tyrant was not capable of doing.
f All the chief of the priests.] All the chief priests must comprehend here, not only the high priest for the time being, and his deputy, with those who formerly had borne that office, but also the heads of the twenty-four courses, as well as any other persons of peculiar eminence in the priesthood. In this sense Josephus uses the word. Antiq. lib. xx. cap. 8. (al. 6.) § 8. p. 973. Elit. Havercamp.
g Where the Messiah was to be born.] How strongly all this story implies a general expectation of the Messiah, I need not say. I would only observe that Herod seems to have believed that such a person was foretold; and, on the credit of the chief priests and scribes, that he was to be born in Bethlehem; and yet was, at the same time, contriving to destroy him; which was the height of impious madness as well as cruelty.
h Art by no means the least.] When this and several other quotations from the Old Testament which we find in the New, come to be compared with the original, and even with the Septuagint, it will plainly appear that the apostles did not always think it necessary exactly to transcribe the passages they cited, but sometimes contented themselves with giving the general sense in some little diversity of language, as Erasmus has well observed in his memorable note on this text. If the clause in Micah which we render, though thou be little, be translated, art thou small among the thousands of Judea? &c. it will solve the great difference which there seems to be between the prophet and the evangelist; and I think it is the easiest solution of it: for the mark of interrogation is not always expressed where the sense shews it must be implied. See the Hebrew of Job xli. 1, 2; 1 Kings xxi. 7; and Zech viii. 6.—I do not urge the learned Dr. Pocock’s solution, that the word ZENHIR signifies both little and great; which seems by no means so natural and just an account of the matter, thou Veil on this place prefers it to all others.
Herod orms a design to destroy Christ.
belonging to the princes or heads of thousands in Judah; for out of thee shall come forth a Great and Illustrious Ruler, who shall feed and govern my people Israel, most wisely and tenderly performing the office of their Great Shepherd.”
Then Herod having secretly called the sages to an audience, got exact information from themⁱ about what time the star, which they had seen, and which proved the occasion of their journey, first appeared to them; that he might thereby make some conjecture concerning the age of the child to whose birth it referred. (Compare ver. 16.)
And after they had satisfied his curiosity, and had informed him of the observations they had made about this star, Herod communicated to them the answer he had received from the priests and scribes; and, sending them to Bethlehem, as the place where they might expect to see the newborn Prince, he said, Go, and make a very exact inquiry concerning the Child you are seeking; and when you have found him return hither directly, and inform me of it,ᵏ that I also, who would permit no interests of mine to interfere with the decrees of heaven, may come with my family and court, to pay my homage to him, to which I look upon myself as peculiarly obliged.
And having heard this charge from the king, they departed from Jerusalem without the least suspicion of his treacherous and cruel design: And behold, to confirm their faith in him to whom they were going, the very same star, or meteor,ˡ which they had seen in the east country
[ Got exact information from them.] That this is the signification of the word ex: 2:20, the learned Dr. Scott’s note on this place hath abundantly convinced me; and to that I refer for the reason of giving this version of it here and in ver. 16.
[ When you have found him, return—and inform me.] It is really an amazing thing that so suspicious and so artful a prince as Herod should put this important affair on so precarious a foot, when it would have been so easy, if he had not gone himself under a pretence of doing honour to these learned strangers, to have sent a guard of
soldiers with them, who might, humanly speaking, without any difficulty, have slaughtered the Child and his parents on the spot. Perhaps he might be unwilling to commit such an act of cruelty in the presence of such sages, lest their report of it might have rendered him infamous abroad; or rather, we must refer it to secret infatuation, with which God can, whenever he pleases, confound the most sagacious of mankind.
[ The star, or meteor.] I say meteor, because no star could point out not only a town, but a particular house. It is not
ise men are guided by a star to Bethlehem.
appeared to them again, and moved on before them in the air till it came down still nearer to the earth, and at length stood directly over [the place] where the sacred Infant was. And when they saw the star, thus pointing out their way, and at length by its station over it marking the very house in which they were to find him, they rejoiced with a transport of joy [which was] exceeding great, to see themselves in so remarkable a manner under the Divine direction, and with such certainty conducted to the glorious Person whom they came to seek.
And when they were come into the house where Mary was lodged, being now something better accommodated than at the time of her delivery, they found the young child with Mary his mother; and, how different soever this appearance might be from what they had expected, they were not at all offended at its meanness; but, falling down on their faces before him, they paid him their homage: And, as it was customary in those
at all strange Justin Martyr and other others should suppose it was a comet, considering how little astronomy was known in their days; but one would not have imagined Grotius should have gone so far as in the least to intimate such a suspicion.
m They rejoiced with a joy which was exceeding great.] The original phrase, [χαιρεσι χειρα μυγανη σφυρα, is emphatical beyond any thing which I can think of in our language. They joved a great joy very much, though very bad English, comes nearest to a literal version.
n When they were come into the house.] Mr. Bedford observes in his Chronology, 740, 741, that it is not expressly said that the sages came to Bethlehem: but, from the series of the account that Matthew gives us, it seems so very plain that few have questioned it; and it is the less to be doubted, because if Christ (as that author supposes) had been now at Nazareth, he could hardly have been carried into Egypt without passing through Herod’s dominions. But it is more difficult to determine whether, if the sages found him at Bethlehem, (as we have reason to conclude they did,) it was within a few weeks of his birth, or (as Mr. Mann supposes, 41) about a year after, when they had spent some considerable time at Nazareth, and afterwards, on some unknown occasion,
made a visit to Bethlehem, where they must have contracted some acquaintance. The latter supposition is undoubtedly favoured by Luke ii. 39; and Mat. ii. 16; unless we say that the star appeared about the time of Christ’s conception. It also suits best with all the arguments brought to prove that Christ was born A. U. C. 747, or 749, and that Herod died A. U. C. 750, or 751, compared with the tradition of the holy family’s spending two years in Egypt. (See Munster on Mat. ii. 14.) These reasons have a face of strong probability, but I cannot say they entirely convince me; and therefore in the paraphrase I have determined nothing either way. Compare note o and p, in the last section, on Luke ii. 39 p. 57.
o From what they had expected.] Perhaps they expected this great Prince would have been born in the family of Herod; at least, we may be sure it was some surprise to them to find him accommodated only like a carpenter’s child: but they wisely considered that such miraculous honours as the star gave him were far beyond any external circumstance, and therefore paid him their homage as readily as if they had found him in the richest palace. An amiable example of that humble ingenious temper which fits a man for the reception of the gospel.
They make presents to him.
countries to offer some present to any illustrious personage they came to visit, p they opened their treasures, which they had brought along with them for this very purpose, and presented him with the choicest produce of their country, fine gold, and frankincense, and myrrh. q
And, after this, they were preparing to go back to Jerusalem, as Herod had desired them; but God, who knew the barbarous intent of the king, interposed for the preservation of his Son, and for their security and comfort. So, being divinely admonished in a dream that they should not go back to Herod, they returned into their own country another and more direct way, r not at all solicitous as to the consequence of Herod’s resentment.
IMPROVEMENT.
Let us observe, with pleasure, this farther honour which God did to his only begotten Son in ordering a new star to appear as the signal of his birth, and in calling these illustrious persons from afar to pay their early adorations to him. No doubt they thought such a discovery, as brought them to the feet of their infant Saviour, s an ample recompence for all the fatigue and expense o
p Customary in those countries to offer some present to any illustrious personages they came to visit.] That this was customary appears from many passages of the Old Testament. (Gen. xliii. 11—25; 1 Sam. ix. 7, 8; x. 27; 1 Kings x. 2; Psalm lxxii. 10; and Prov. xviii. 16.) And Maundrel, Chardin, and many other modern writers of the best credit, assure us the custom is yet retained. See also Ælian. Var. Hist. lib. i. cap. 31, 32, 33.
q Gold, and frankincense, and myrrh.] This was a most seasonable providential assistance to furnish Joseph and Mary for so long and expensive a journey as that into gypt; a country where they were entirely strangers, and yet were to abide there for some considerable time.
r Another and more direct way.] This seems to be intimated in the word ἀνακαμ- 4xi, which might perhaps more literally have been rendered bend back their course. Herod in the mean while waiting for their return, they had time to get out of his each before his passion rose, which might have been fatal to them.
s Such a discovery of their infant Saviour.] I take it for granted here that they had
some divine intimation or human instruction, (which Joseph or Mary might indeed have given them,) that Christ was to save his people from their sins, and was Emmanuel, God with us. Surely God would not have guided them in this extraordinary manner merely to pay a transient compliment to Jesus. Their prostrations probably expressed religious adoration as well as civil respect; and it is not unlikely that their report might in due time make way for the reception of the gospel in the country from whence they came. And if, as early antiquity reports (Euseb. Eccles. Hist. lib. i. cap. 13,) and both Dr. Cave (Lit. Hist. Vol. I. p. 2.) and the learned Dr. Grabe (Spicileg. Patr. Vol. I. p. 1—6) seem to think some messages of extraordinary respect were afterwards sent from Abgarus, king of Edessa in Arabia, to our Lord Jesus Christ, (which might be fact, though the letters now remaining should be supposed spurious,) it is very possible the report of these sages, preserved by tradition (if they were then dead,) might add weight to that of Christ’s miracles (about thirty years after,) and dispose that prince to take the reater notice of him.
Reflections on the wise men’s visit to Christ.
such a journey. They were exceedingly transported when they saw the star. So let us rejoice in every thing which may be a mean of leading our souls to Christ, and of disposing us to cast ourselves down before him with humility and self resignation!
Let us look upon this circumstance of the sacred story as a beautiful emblem of that more glorious state of the Christian church when the Gentiles shall come to its light, and sages and kings to the brightness of its rising; when the abundance of the sea shall be converted to it, and the wealth of the Gentiles shall be consecrated to its honour. The multitude of camels shall cover it, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense, and they shall shew forth the praises of the Lord. Isa. lx. 3, 5, 6.
How wonderful was the honour conferred upon so obscure a town as Bethlehem when it was made thus illustrious among the thousands of Judah! Happy they who consecrate not only their gold and their other possessions, but also their souls and their bodies, to their Great Ruler, whose office it is to feed and govern the Israel of God; under whose conduct and care they shall receive blessings infinitely more valuable than all the treasures of the east or the west!
But oh, the fatal power of carnal influence on the heart! This engaged Herod to receive the news of a Redeemer’s birth with horror; and, with execrable cruelty and vile hypocrisy, to contrive his murder under the specious form of doing him homage. Vain and self confounding artifice! Let us rejoice in the thought, that there is no understanding, or wisdom, or counsel, against the Lord; no scheme so artfully disguised that he cannot penetrate it, or so politically formed that he cannot with infinite ease confound it.
To what perplexity and grief might these sages have been brought had they been made even the innocent instruments of an assault on this Holy Child! But God delivered them from such an alarm, and happily guided their return; so that, through his care and favour, they carried home, in the tidings of the newborn Messiah, far richer treasures than they had left behind. Thus shall they, who in all their ways acknowledge God, by one method or another find that he will graciously direct their paths.
Joseph is warned to flee with Jesus into E
Matthew 2:13
The flight into Egypt; the slaughter of the infatlement of the holy family at Nazareth after Mat. II. 13—23.
MAT. II. 13.
AND after the return of the wise men, when they had paid their homage unto Christ, and were departed, behold, the angel of the Lord appeareth to Joseph in a dream, with a message from heaven, saying, Rise up without any delay, and take with thee the Infant and his mother, and flee directly into the land of Egypt,ᵃ and continue there till I shall give thee notice to return; for Herod, alarmed by the extraordinary circumstances which have lately happened,ᵇ is about to make a strict search after the young Child to destroy him, lest he in time should prove a formidable rival to his family.
And Joseph, rising from his bed, immediately obeyed the heavenly vision; for he took the Infant and his mother by night, and withdrew, with as hasty a flight as their circumstances would allow, into the land of Egypt, near the borders of which Bethlehem lay. And they continued there till after the death of Herod, which happened not till several months after;ᶜ that what was
ᵃ Flee into the land of Egypt.] This circumstance doth not at all agree with the conjecture of Grotius, that this vision might appear after their return to Nazareth; for men (as Le Clerc justly observes) it is much more probable that they would have been ordered to flee into Syria, which was much nearer to Nazareth than Egypt; to which they could not have passed from hence without going through the very heart of Herod’s dominions, unless they had taken a very large circuit with great exense and danger. The great number of Jews which resided in Egypt would make their abode there so much the more comfortable.
ᵇ Alarmed by the extraordinary circumstances which have lately happened.] When the wise men had come so far to pay their homage to a newborn Prince, the several reports of what had lately happened would, upon this occasion, be revived, and the behaviour of two such celebrated
persons as Simeon and Anna, on the presentation of Christ in the temple, which might at first be only taken notice of b a few pious persons, would probably b now reported to Herod, and must add t the alarm which the inquiry of the sage gave him.
ᶜ Which happened not till several month after.] I pretend not to say exactly how many, but must content myself with referring the reader for the proof of this to Mr. Manne’s most elaborate and elegant Dissertation on the birth of Christ, (p. 35— 39,) which advances very considerable arguments to prove that Christ was born in the spring, A. U. C. 747, Jul. Per. 4707, and that Herod died about the passover, A. U. C. 750, Jul. Per. 4710, probably towards the end of March; though, or further examination, I rather incline to place the birth of Christ in September or October, A. U. C. 749; and to conclude that Herod died in March, A. U. C. 751.
The Infants are slain at Bethlehem.
spoken of the Lord by the prophet Hosea, on another occasion, might thus, as it were, be fulfilled anew; and that in this appointment of the place where Christ should take up his abode, there might appear to be a manifest allusion to that saying (Hos. xi. 1,) “Out of Egypt have I called my son;” Christ being in a much higher and nobler sense the Son of God than Israel, of whom the words were originally spoken.
Then Herod, seeing that he was deluded, and that a great affront (as he imagined) was designed him by the sages, as there was now no farther prospect of their returning to him, was exceedingly enraged; and, in order to make the destruction of this unknown Infant as sure as possible, he sent forth a band of murderers, and inhumanly slew all the male children that were
See Dr. Lardner’s Credib. Part. I. Vol. II. p. 796—804—963, ad. fin.
d Out of Egypt have I called my Son.] It is well known that, from the time of Julian at least, the enemies of Christianity have been cavilling at the application here made of a prophecy to Christ, which in its original sense seems to belong to the people of Israel. Learned men have laboured with great solicitude to prove it literally applicable to Christ. Mr Pierce’s hypothesis (see in his Dissertation on this text, added to his paraphrase on Phillippians, p. 103, 108,) that the prophet is pursuing two subjects together, and alternately treating of each, which must therefore be read interchangeably, one part referring to the people of Israel, and the other to Christ (as if it were designed by God that the prophecy of Christ’s being called out of Egypt should be obscured by such a method,) appears indeed to be very ingenious: But I fear, if such liberties were to be allowed, it would render the Scripture the most uncertain book in the world. Bishop Chandler (in his Defence of Christianity, p. 294) supposes that calling out of Egypt is a proverbial expression for being delivered from imminent danger; which might have been said to have its accomplishment in Christ’s escape, though he had fled into Syria, Arabia, or any other country: But, with all due deference to so great a name, I must observe, that neither Isa. x. 26; Deut. xxviii. 68; or Zach. x. 11; seem sufficient to prove the use of such a phrase; and I apprehend that, if the use of such a roverb
were proved, the passage before us would still seem a plainer reference to Hos. xi. 1, than to such a general form of speech; so that the difficulty would still remain. I once thought the words KI NEHIIAR ISRAEL BEAHEBU might be rendered, and paraphrased after this manner: “Though Israel be a child, that is, wayward and troublesome like a little infant, yet I have loved him, and, in token of my tenderness to him, will call (Jesus) my Son out of Egypt; having there preserved him from the dangers which threatened his infancy, that he may at length accomplish my great intended salvation.” I still think that this conjecture deserves some consideration, as much more probable than any other solution of this kind I have ever met with. But, on the whole, especially considering the context, I chose to take them, as Grotius, Heinsius and many of the best critics do for a mere allusion; and the rather, as I am fully convinced that the next quotation, in ver. 17, must necessarily be taken in this sense.
e Seeing that he was deluded.] The word πενταχόη, which properly signifies to be played with, well expresses the view in which the pride of Herod taught him to regard this action, as if it were intended to expose him to the derision of his subjects, and to treat him as a child, rather than a prince of so great experience and renown.
f Sent forth a band of murderers, and, slew all the male children.] A very ingenious and learned friend of mine has attempted to account for Josephus’s silence, a
An allusion here to the prophecy of Jeremiah.
in Bethlehem, and in all the confines of it, from their entrance upon the second year, and under; as that, according to the time of which he had got exact information from the sages, must include all that were born there since the appearance of the star.
And then, as this cruel execution extended itself to the neighbouring places, and in particular to Ramah, a town of Benjamin, which lay near Bethlehem, that remarkable saying was farther fulfilled which was spoken by Jeremiah the prophet (Jer. xxxi. 15;) for this was plainly an event to which those words might be applied with more literal propriety than to the captivity of the Jews in the time of Nebuchad-
to this remarkable fact, by a conjecture, that instead of sending forth (as it was in the first edition) a detachment of soldiers, (of which, he justly urges, nothing is expressly said in the text) he might only send private orders to have the children taken off as secretly as possible; so that it might not make any public noise and come to the notice of the Jewish historian. But, in answer to this (not to insist upon the argument from Macrobius, Saturnal. lib. ii. cap. 4, that the Emperor Augustus had heard of it at Rome,) I would observe that it is certain nothing of such privacy in the dispatch of these children can be inferred from the word ἀνεμί, since it is also used to express the crucifixion of our Lord (Acts ii. 23; x. 39,) the stoning of Stephen (Acts xxii. 20,) and the beheading of James the Apostle (Acts xii. 2,) all which were public executions; as well as the intended assassination of Paul by a band of armed men. (Acts xxxiii. 15.) And if it be considered, on the one hand, how difficult it is privately to murder children under two years old, as they are hardly ever left alone; and on the other, how ill such a cautious and uncertain procedure would have agreed with the furious disposition of Herod and the haughty rage in which these orders were given, I believe few will incline to this hypothesis. As for the silence of Josephus, it is to be considered that Bethlehem was but a small place; and therefore, in a reign of so much cruelty, the slaughter of its infants might not be taken very much notice of. Josephus was not old enough to remember it himself; and if he did not find it in the Memoirs of Nicholas of Damascus (that
flattering historian, of whom we know he made great use in compiling the life of Herod,) he might be unwilling to introduce it, even if he were particularly acquainted with it; lest the occasion might have led him to mention what generally at least he is solicitous to decline, I mean Christian affairs. On the whole, if we compare contemporary historians of every age, we shall find some material fact or another omitted by each of them; yet that silence of one, is never urged as an argument against admitting the express testimony of the rest. See Dr. Lardner’s Credib. Part I. Vol. II. book ii. chap. 2. § 1. p. 746, 5ᵒ seq.
From their entrance upon the second year.] The reasons which determined me to render ἀνεμί thus, may be seen in Sir Norton Knatchbull’s excellent note on this place. It is probable that Herod in his passion ordered the slaughter of the infants as soon as he perceived that he was disappointed in his expectation of the return of the wise men, lest otherwise the Child he was so jealous of might be removed; and as his cruelty extended even to those who had entered on the second year, which is expressly said to be according to the time of which he had got exact information from the sages, it must be natural to conclude from hence, that it was not till some considerable time after the birth of Christ that he was visited by the wise men, even though we should allow the first appearance of the star to have been (as some suppose) about the time of Christ’s conception. Compare note 1 on Matt. ii. 11. p. 63. For the version of ἀνεμί, see note 1 on vers. 7. p. 62.
oseph returns with Jesus from gypt.
nezzar, which they were originally intended to describe,^h when they were first delivered by the prophet, saying, “In Ramah there was a most doleful voice heard, lamentation and weeping, and abundant mourning, as if Rachel, that tender mother, who was buried near this place,^i had risen out of her grave, and was bewailing her lost children, and refusing to be comforted, because they are not.”
But after this, when Herod was dead,^k and an end put to all his cruelties, behold, an angel of the Lord again appeareth in a dream to Joseph, while he continued to sojourn in Egypt, Saying, The way is now prepared for thy return from hence, and I am sent, according to the intimation that was given thee before, to bring thee notice of it: and therefore now arise and take the Infant and his mother, and go back to thine own abode in the land of Israel; for thou mayest safely do it, since they are dead who sought to destroy the young Child’s life.^l
And Joseph had no sooner heard the message that was brought him by the angel, but he im-
^h Which they were originally intended to describe.] It is very evident from the following clause (Jer. xxxi. 17,) Thy children shall come again to their own border, that these lamented persons were not slain, but carried into captivity; and it is well known that Ramah was the place where they were assembled to be led away to Babylon. (Jer. xl. 1.) So that it is certain this can only be an allusion, as it is intimated in the paraphrase. And I look upon this as a sure argument, that a passage in scripture, whether prophetic, historical, or poetical, may, in the language of the New Testament, be said to be fulfilled when an event happens to which it may with great propriety be accommodated. See Dr. Sykes on the Truth of Christianity, chap. xiii. p 217, & seq. ^i Rachel, who was buried near this place.] See Gen. xxxv. 19; and 1 Sam. x. 2.
^k When Herod was dead.] It is well worth while to read the particular and affecting account which Josephus has given of the terrible death of this inhuman tyrant, whom God so remarkably made a terror to himself, as well as to all about him. (See Joseph. Antiq. lib. xvii. cap. 6. (al. 8) § 5; & Bell. Jud. lib. i. cap. 33. (al. 21) § 5, 6, 7.) Eusebius thought it
so great an illustration of the gospel history, that he has inserted it at large (Ecel. Hist. lib. i. cap. 8.) with a degree of exactness, which joins with many other instances of the like nature, to shew us how cheerfully we may depend upon the many invaluable extracts from a multitude of ancient books now lost, which he has given us both in his Ecclesiastical History and in his other writings, especially in his Preparatio Evangelica.
^l They are dead who sought to destroy the young Child’s life.] It is a very ingenious conjecture of Mr. Manne, that Antipater, the son of Herod, who, at the time when Christ was born, was heir apparent to his crown, and was a prince so cruel and ambitious, that he had procured the death of his two elder brothers to clear his way to the succession, would ve probably be an active counsellor and instrument in seeking the destruction of the newborn Jesus, and in advising to the slaughter of the infants. And, as this Antipater died but five days before Herod, both might be referred to in these words of the angel, They are dead, &c. See Manne’s Dissert. p. 74, 75; and compare Joseph. Antiq. Jud. lib. xvi. cap. 8. (al. 11) § 4. lib. xvii. cap. 1. & 8, (al. 10) § 1. Ed. Havercamp.
They come an we at azaret .
mediately arose, and, cheerfully confiding in the Divine protection, took the young Child and his mother, according to the command he had received, and came into the land of Israel, But when, upon his coming to the borders of it, he heard that Achelaus reigned over Judea in the room of his father Herod, knowing him to be the heir of his cruelty as well as of his kingdom, he was afraid to go thither to settle, or so much as to take it in his way; but, being again divinely admonished in a dream, he withdrew into the region of Galilee, which was under the government of Herod Antipas, a prince of a milder character; and who was then on such hostile terms with Archelaus, that there was no danger of his giving them up to him. And he went and dwelt in a little city, on the confines of Zabulon and Issachar, which was called Nazareth, where he had formerly resided before he went to Bethlehem; and being thus returned to his own city, Jesus was there brought up and educated in a place so very contemptible among the Jews, that it was grown into a proverb with them, That no good thing could be expected from thence (John i. 46: vii. 52;) so that by this a way was further opened, by the providence of God, that it might be fulfilled what had been spoken in effect by many of the prophets, “He shall be called a Nazaræen;” that is, he shall
m The heir of his cruelty.] Archelaus, in the very beginning of his reign, massacred three thousand Jews at once in the temple, and was afterwards banished, in the tenth year of his government, to Vienna in Gaul, by Augustus, on a complaint brought against him by the chief of the Jews for his various cruelties. See Joseph. Antiq. lib. xvii. cap. 9. (al. 11) § 3. p. 851. & cap. 13. (al. 15) § 2. p. 866.
n Galilee,—under the government of Herod Antipas.] Herod the Great divided his dominions by his last will, appointing Archelaus to succeed him as king of Judea, Herod Antipas to be Tetrarch of Galilee and Peæra, and Philip to be Tetrarch of Trachonitis and the neighbouring countries. (Joseph. Antiq. lib. xvii. cap. 8. (al. 11) § 1. But Herod Antipas endeavoured to supplant his brother Archelaus, when application was made to the Romans to confirm the will, and went
to Rome with a view of obtaining the kingdom, (which was left to him in a former will,) in which he was supported by the interest of the whole family, who hated Archelaus, and thought his brother to be far more worthy of the kingdom; and, though he did not carry his point, the attempt was such as could not but widen the breach there was before between them, and left no room for any future correspondence. See Joseph. Antiq. lib. xvii. cap. 9: (al. 11) § 4. & cap. 11. (al. 13) § 4.
o He shall be called a Nazaræen.] If the solution given in the paraphrase be not allowed, I must acquiesce in Chrysostom’ opinion, that the passage referred to is lost: For it is very unnatural to explain this text by Sampson’s being appointed a Nazarite. Judges xiii. 5; or Messiah’s being spoken of as Netzer, the branch Isai. xi. 1; or to account for it with Witsius, by God’s being called Netzer, th
Reflections on the slaughter of the infants.
appear in mean and despicable circumstances, and be treated as the mark of public contempt and reproach.
XIII. Mat. II. 23
IMPROVEMENT.
WHAT is our fallen nature, that it can be capable of such verse enormities as we have now been surveying! Or what imagina- 16 ble circumstances of grandeur and power can free the mind of an ambitious creature from servitude and misery! Who can behold Herod under the agitation of such a barbarous rage, and not see the vanity even of royal dignity, when the man that sways the sceptre over others hath no rule over his own spirit? Surely none of the innocent victims of Herod’s wrath felt so much from the sword of their barbarous murderers as the guilty mind of the tyrant from its own unnatural transports.
The indignation which arises in our minds on the view of so much wickedness, finds a secret satisfaction in this thought. But how grievous is it to reflect on what the parents of these poor 18 babes felt while the sword that murdered their children in their very sight pierced through their own bowels! Happy, in comparison with these, were the wombs that never bare and the paps that never gave suck! Let parents remember how soon their dearest hopes may be turned into lamentation, and learn to moderate their expectation from their infant offspring, and check too fond a delight in them.
Let us all learn to be very thankful that we are not under the arbitrary power of a tyrant, whose sallies of distracted fury might spread desolation through houses and provinces. Let us not say, Where was the great Regent of the universe when such a horrible butchery was transacted? His allwise counsels knew how to bring good out of all the evil of it. The agony of a few moments transmitted these oppressed innocents to peace and joy, while the impotent rage of Herod only heaped on his own head guilt, infamy, and horror. He conceived mischief, and he brought forth vanity, (Job xv. 35) and while he studied to prevent the establishment of the Messiah’s kingdom, and set himself, with impious rage, against the Lord, and against his Anointed, He that sitteth in the heavens did laugh, yea, the Lord had him in derision. (Psalm ii. 2, 4.) That God, who discerns every secret purpose of his enemies, and foresees every intended assault, knows how, whenever he pleases, by a thought, by a dream, to baffle it.
preserver of men, Job vii. 20. (See Wits. Messiah should be treated in a very co- Meletem. Diss. § 16.) The joint sense of temptuous manner, was foretold by David, many scriptures is thus referred to, John Psal. xxii. 6, & seq. lxix. 9; by Isaiah, lii. vii. 98; and James iv. 5.- And that the and liii. and by Zechariah. xi. 12, 13.
Reflections on the preservation of Jesus in Egypt.
XIII. These preservation of the holy child Jesus in Egypt may be considered as a figure of God’s care over his church in its greatest danger. God doth not often, as he easily could, strike their persecutors with immediate destruction; but he provides a hiding place for his people, and, by methods not less effectual, though less pompous, preserves his chosen seed from being swept away, even when the enemy comes in like a flood. 14,15 Egypt, that was once the seat of persecution and oppression to the Israel of God, is now a refuge to his Son: and thus all places will be to us what Divine Providence will be pleased to make them. When, like Joseph and Mary, we are cut off from the worship of his temple, and perhaps removed into a strange land, he can be a little sanctuary to us, and give us, in his gracious presence, a rich equivalent for all that we have lost. 19 They continued here till he gave the signal for their departure. Let us, in like manner, remember that it is God’s part to direct, and ours to obey; nor can we be out of the way of safety and of comfort while we are following his directions, and steering our course by the intimations of his pleasure! 20 Jesus survived his persecutors, and returned into the land of Israel again; but such was his condescension, that he abode at Nazareth, which seems to have been allotted him as the most humble station. Let us never be unwilling to bear reproach for him, who from his infancy endured it for us; nor take offence at the meanness of his condition, whose removes were directed by angelic messengers, as immediate envoys from the God of heaven!