Text -- Matthew 2:2-23 (NET)

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose and have come to worship him.” 2:3 When King Herod heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, he asked them where the Christ was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet: 2:6 ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’” 2:7 Then Herod privately summoned the wise men and determined from them when the star had appeared. 2:8 He sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” 2:9 After listening to the king they left, and once again the star they saw when it rose led them until it stopped stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. 2:11 As they came into the house and saw the child with Mary his mother, they bowed down and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, and myrrh. 2:12 After being warned in a dream not to return to Herod, they went back by another route to their own country.

The Escape to Egypt

2:13 After they had gone, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod is going to look for the child to kill him.” 2:14 Then he got up, took the child and his mother during the night, and went to Egypt. 2:15 He stayed there until Herod died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” 2:16 When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 2:17 Then what was spoken by Jeremiah the prophet was fulfilled: 2:18 “A voice was heard in Ramah, weeping and loud wailing, Rachel weeping for her children, and she did not want to be comforted, because they were gone.”

The Return to Nazareth

2:19 After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt 2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 2:21 So he got up and took the child and his mother and returned to the land of Israel. 2:22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 2:23 He came to a town called Nazareth and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus would be called a Nazarene.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 2:2

For we saw his star in the east ( eidomen gar autou ton astera en tēi anatolēi ).

This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east"are probably to be taken with "we saw"i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising"or "when it rose"as Moffatt puts it. The singular form here (tēi anatolēi ) does sometimes mean "east"(Rev 21:13), though the plural is more common as in Mat 2:1. In Luk 1:78 the singular means dawn as the verb (aneteilen ) does in Mat 4:16 (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton ( Journal of Theological Studies , 1902, p. 524) "refers to the Magian belief that a star could be the fravashi , the counterpart or angel (cf. Mat 18:10) of a great man"(McNeile). They came to worship the newly born king of the Jews. Seneca ( Epistle 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero ( Deuteronomy Divin. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born"(McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God’ s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

Robertson: Mat 2:3

He was troubled, and all Jerusalem with him ( etarachthē kai pāsa Ierosoluma met' autou ).

Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. "The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome"(Bruce). Herod was a hated Idumaean.

Robertson: Mat 2:4

He inquired of them where the Christ should be born ( epunthaneto par' autōn pou ho Christos gennātai ).

The prophetic present (gennātai ) is given, the very words of Herod retained by Matthew’ s report. The imperfect tense (epunthaneto) suggests that Herod inquired repeatedly, probably of one and another of the leaders gathered together, both Sadducees (chief priests) and Pharisees (scribes). McNeile doubts, like Holtzmann, if Herod actually called together all the Sanhedrin and probably "he could easily ask the question of a single scribe,"because he had begun his reign with a massacre of the Sanhedrin (Josephus, Ant. XIV. ix. 4). But that was thirty years ago and Herod was desperately in earnest to learn what the Jews really expected about the coming of "the Messiah."Still Herod probably got together not the Sanhedrin since "elders"are not mentioned, but leaders among the chief priests and scribes, not a formal meeting but a free assembly for conference. He had evidently heard of this expected king and he would swallow plenty of pride to be able to compass the defeat of these hopes.

Robertson: Mat 2:5

And they said unto him ( hoi de eipan autōi ).

Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (Joh 7:42). So they quote Mic 5:2, "a free paraphrase"Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of testimonia with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (gegraptai ) is the common form in quoting scripture. It stands written.

Robertson: Mat 2:5

Shall be shepherd ( poimanei ).

The Authorized Version had "shall rule,"but "shepherd"is correct. "Homer calls kings ‘ the shepherds of the people’ "(Vincent). In Heb 13:20 Jesus is called "the great shepherd of the sheep."Jesus calls himself "the good shepherd"(Joh 10:11). Peter calls Christ "the chief shepherd"(1Pe 2:25). "The Lamb which is in the midst of the throne shall be their shepherd"(Rev 7:17). Jesus told Peter to "shepherd"the lambs (Joh 21:16). Our word pastor means shepherd.

Robertson: Mat 2:7

Then Herod privily called the wise men ( tote Hērōidēs lathrai kalesas tous magous ).

He had manifestly not told members of the Sanhedrin why he was concerned about the Messiah. So he conceals his motives to the Magi. And yet he "learned of them carefully"(ekribōsen ), "learned exactly"or "accurately."He was anxious to see if the Jewish prophecy of the birthplace of the Messiah agreed with the indications of the star to the Magi. He kept to himself his purpose. The time of the appearing star (ton chronon tou phainomenou asteros ) is not "the time when the star appeared,"but the age of the star’ s appearance.

Robertson: Mat 2:8

Sent them to Bethlehem and said ( pempsas autous eis Bēthleem eipen ).

Simultaneous aorist participle, "sending said."They were to "search out accurately"(exetasate akribōs ) concerning the child. Then "bring me word, that I also may come and worship him."The deceit of Herod seemed plausible enough and might have succeeded but for God’ s intervention to protect His Son from the jealous rage of Herod.

Robertson: Mat 2:9

Went before them ( proēgen autous ).

Imperfect tense, kept on in front of them, not as a guide to the town since they now knew that, but to the place where the child was, the inn according to Luk 2:7. Justin Martyr says that it was in a cave. The stall where the cattle and donkeys stayed may have been beneath the inn in the side of the hill.

Robertson: Mat 2:10

They rejoiced with exceeding great joy ( echarēsan charan megalēn sphodra ).

Second aorist passive indicative with cognate accusative. Their joy was due to the success of the search.

Robertson: Mat 2:11

Opening their treasures ( anoixantes tous thēsaurous autōn ).

Here "treasures"means "caskets"from the verb (tithēmi ), receptacle for valuables. In the ancient writers it meant "treasury"as in 1 Maccabees 3:29. So a "storehouse"as in Mat 13:52. Then it means the things laid up in store, treasure in heaven (Mat 6:20), in Christ (Col 2:3). In their "caskets"the Magi had gold, frankincense, and myrrh, all found at that time in Arabia, though gold was found in Babylon and elsewhere.

Robertson: Mat 2:12

Warned in a dream ( chrēmatisthentes kat' onar ).

The verb means to transact business (chrēmatizō from chrēma , and that from chraomai , to use. Then to consult, to deliberate, to make answer as of magistrates or an oracle, to instruct, to admonish. In the Septuagint and the New Testament it occurs with the idea of being warned by God and also in the papyri (Deissmann, Bible Studies , p. 122). Wycliff puts it here: "An answer taken in sleep."

Robertson: Mat 2:15

Until the death of Herod ( heōs tēs teleutēs Hērōidou ).

The Magi had been warned in a dream not to report to Herod and now Joseph was warned in a dream to take Mary and the child along (mellei zētein tou apolesai gives a vivid picture of the purpose of Herod in these three verbs). In Egypt Joseph was to keep Mary and Jesus till the death of Herod the monster. Matthew quotes Hos 11:1 to show that this was in fulfilment of God’ s purpose to call his Son out of Egypt. He may have quoted again from a collection of testimonia rather than from the Septuagint. There is a Jewish tradition in the Talmud that Jesus "brought with him magic arts out of Egypt in an incision on his body"( Shabb. 104b). "This attempt to ascribe the Lord’ s miracles to Satanic agency seems to be independent of Matthew, and may have been known to him, so that one object of his account may have been to combat it"(McNeile).

Robertson: Mat 2:16

Slew all the male children that were in Bethlehem ( aneilen pantas tous paidas tous en Bēthleem ).

The flight of Joseph was justified, for Herod was violently enraged (ethumōthē lian ) that he had been mocked by the Magi, deluded in fact (enepaichthē ). Vulgate illusus esset. Herod did not know, of course, how old the child was, but he took no chances and included all the little boys (tous paidas , masculine article) in Bethlehem two years old and under, perhaps fifteen or twenty. It is no surprise that Josephus makes no note of this small item in Herod’ s chamber of horrors. It was another fulfilment of the prophecy in Jer 31:15. The quotation (Mat 2:18) seems to be from the Septuagint. It was originally written of the Babylonian captivity but it has a striking illustration in this case also. Macrobius ( Sat. II. iv. II) notes that Augustus said that it was better to be Herod’ s sow (hus ) than his son (huios ), for the sow had a better chance of life.

Robertson: Mat 2:20

For they are dead ( tethnēkasin ).

Only Herod had sought to kill the young child, but it is a general statement of a particular fact as is common with people who say: "They say."The idiom may be suggested by Exo 4:19 : "For all are dead that sought thy life."

Robertson: Mat 2:22

Warned in a dream ( chrēmatistheis kat' onar ).

He was already afraid to go to Judea because Archelaus was reigning (ruling, not technically king, basileuei ). In a fret at last before his death Herod had changed his will again and put Archelaus, the worst of his living sons, in the place of Antipas. So Joseph went to Galilee. Matthew has had nothing about the previous dwelling of Joseph and Mary in Nazareth. We learn that from Luke who tells nothing of the flight into Egypt. The two narratives supplement one another and are in no sense contradictory.

Robertson: Mat 2:23

Should be called a Nazarene ( Nazōraios klēthēsetai ).

Matthew says "that it might be fulfilled which was spoken by the prophets"(dia tōn prophētōn ). It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (Joh 1:46; Joh 7:52) is what is meant, and that several prophecies are to be combined like Psa 22:6, Psa 22:8; Psa 69:11, Psa 69:19; Isa 53:2, Isa 53:3,Isa 53:4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that "in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history."The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel.

Vincent: Mat 2:2

The east ( ἀνατολή )

Literally, the rising. Some commentators prefer to render at its rising, or when it rose. In Luk 1:78, the word is translated dayspring, or dawn . The kindred verb occurs in Mat 4:16, " light did spring up " (ἀνέτειλεν )

Vincent: Mat 2:4

All the chief priests

We should expect only one chief priest to be mentioned; but the office had become a lucrative one, and frequently changed hands. A rabbi is quoted as saying that the first temple, which stood about four hundred and ten years, had only eighteen high-priests from first to last; while the second temple, which stood four hundred and twenty years, had more than three hundred high-priests. The reference here is not to a meeting of the Sanhedrin, since the elders, who are not mentioned, belonged to this; but to an extraordinary convocation of all the high-priests and learned men. Besides the high-priest in actual office, there might be others who had been his predecessors, and who continued to bear the name, and in part the dignity. It may possibly have included the heads of the twenty-four courses of priests.

Vincent: Mat 2:6

Land of Judah

To distinguish it from Bethlehem in the territory of Zebulon.

Vincent: Mat 2:6

Shall be shepherd of ( ποιμανεῖ ) , from ποιμήν , a shepherd

So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings " the shepherds of the people." To David the people said, " The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel" (2Sa 5:2; compare Psa 78:70-72). God is often called a shepherd (Gen 48:15; Psa 23:1; Psa 77:20; Psa 80:1; Isa 40:11; Ezekiel 34:11-31). Jesus calls himself the good shepherd (Joh 10:11). Peter, who is bidden by Jesus to sheph erd his sheep (Joh 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1Pe 2:25), and the Chief Shepherd (1Pe 5:4); and in the Epistle to the Hebrews (Heb 13:20), he is styled the great Shepherd of the sheep . In Rev 2:27, rule is literally to shepherd (compare Rev 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for " the Lamb, which is in the midst of the throne, shall be their shepherd (Rev 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in Joh 10:3, Joh 10:4 : " He calleth his own sheep by name, and leadeth them out....He goeth before them, and the sheep follow him."

Vincent: Mat 2:6

Inquired diligently ( ἠκρίβωσεν )

Better learned accurately. The verb is formed from ἄκρος , at the point or end. The idea is, therefore, he ascertained to the last point; denoting the exactness of the information rather than the diligence of the search for it. Compare Mat 2:8, " Search out carefully " (ἀκριβῶς ). So the Rev. for diligently.

Vincent: Mat 2:6

What time the star appeared ( τὸν χρόνον τοῦ φαινομένου ἀστέρος )

Lit., the time of the appearing star. Herod asks, " How long does the star make itself visible since its rising in the East ? rather than " At what time did it appear? "

Vincent: Mat 2:12

Being warned ( χρηματισθέντες )

The verb means to give a response to one who asks or consults: hence, in the passive, as here, to receive an answer. The word therefore implies that the wise men had sought counsel of God; and so Wycliffe, " And answer taken in sleep. "

Vincent: Mat 2:16

The children ( τούς παῖδας )

Male children, as is indicated by the masculine form of the article, and so Rev.

Vincent: Mat 2:23

The prophets

Note the plural, as indicating not any one prediction in particular, but a summary of the import of several prophetic statements, such as Psa 22:6, Psa 22:8; Psa 69:11, Psa 69:19; Isa 53:2, Isa 53:3, Isa 53:4.

Vincent: Mat 2:23

A Nazarene

A term of contempt (compare Joh 1:46, and Joh 7:52). The very name of Nazareth suggested insignificance. In Hebrew it meant sprout or shoot. The name is prophetically given to the Messiah (Isa 11:1). In Isa 10:33, Isa 10:34, the fate of Assyria is described under the figure of the felling of a cedar forest. The figure of the tree is continued at the opening of ch. 11 concerning the Jewish state. The cedar throws out no fresh suckers, but the oak is a tree " in which, after the felling, a stock remaineth" (Isa 6:13; compare Job 14:9). There is a future then for Israel, represented by the oak. " There shall come forth a shoot from the stock of Jesse, and a twig from his roots shall bear fruit." As David sprang from the humble family of Jesse, so the Messiah, the second David, shall arise out of great humiliation. The fact that Jesus grew up at Nazareth was sufficient reason for his being despised. He was not a lofty branch on the summit of a stately tree; not a recognized and honored son of the royal house of David, now fallen, but an insignificant sprout from the roots of Jesse; a Nazarene, of an upstart sprout-town.

Wesley: Mat 2:2

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

Wesley: Mat 2:4

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, 1Ch 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.

Wesley: Mat 2:6

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. Mic 5:2.

Wesley: Mat 2:8

Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?

Wesley: Mat 2:10

Standing over where the child was.

Wesley: Mat 2:11

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.

Wesley: Mat 2:15

That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it.

Wesley: Mat 2:15

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. Hos 11:1.

Wesley: Mat 2:16

So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects.

Wesley: Mat 2:16

a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.

Wesley: Mat 2:17

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.

Wesley: Mat 2:18

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.

Wesley: Mat 2:18

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.

Wesley: Mat 2:22

into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.

Wesley: Mat 2:23

(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.

JFB: Mat 2:2

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, Mat 27:29, with the very different language of the Jews themselves, Mat 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.

JFB: Mat 2:2

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.

JFB: Mat 2:2

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 Mat 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.

JFB: Mat 2:3

Viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear.

JFB: Mat 2:3

From a dread of revolutionary commotions, and perhaps also of Herod's rage.

JFB: Mat 2:4

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 Mat 26:59; Mat 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.

JFB: Mat 2:4

As the authorized interpreters of Scripture.

JFB: Mat 2:4

The Messiah.

JFB: Mat 2:4

According to prophecy.

JFB: Mat 2:5

A prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die.

JFB: Mat 2:5

(Mic 5:2).

JFB: Mat 2:6

The "in" being familiarly left out, as we say, "London, Middlesex."

JFB: Mat 2:6

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

JFB: Mat 2:6

Or "feed," as in the Margin.

JFB: Mat 2:6

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; Isa 40:11; Eze 37:24; Joh 10:11; Rev 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 (Mat 2:7-12).

JFB: Mat 2:7

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

JFB: Mat 2:7

Rather, "precisely."

JFB: Mat 2:7

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.

JFB: Mat 2:8

"Search out carefully."

JFB: Mat 2:8

The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers.

JFB: Mat 2:9

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.

JFB: Mat 2:9

Implying apparently that it had disappeared in the interval.

JFB: Mat 2:9

Surely this could hardly be but by a luminous meteor, and not very high.

JFB: Mat 2:10

The language is very strong, expressing exuberant transport.

JFB: Mat 2:11

Not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house.

JFB: Mat 2:11

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

JFB: Mat 2:11

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.

JFB: Mat 2:11

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.

JFB: Mat 2:11

Rather, "offered."

JFB: Mat 2:11

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.

JFB: Mat 2:11

Visits were seldom paid to sovereigns without a present (1Ki 10:2, &c.; compare Psa 72:10-11, Psa 72:15; Isa 60:3, Isa 60:6). "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.

JFB: Mat 2:12

Or, "withdrew."

JFB: Mat 2:12

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.

JFB: Mat 2:13

Observe this form of expression, repeated in Mat 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.

JFB: Mat 2:13

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 (Luk 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.

JFB: Mat 2:13

Herod's murderous purpose was formed before the Magi had reached Bethlehem.

JFB: Mat 2:14

Doubtless the same night.

JFB: Mat 2:15

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].

JFB: Mat 2:15

(Hos 11:1).

JFB: Mat 2:15

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" (Exo 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.

JFB: Mat 2:16

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.

JFB: Mat 2:16

Was trifled with.

JFB: Mat 2:16

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" (Luk 13:32-33). Bitter satire!

JFB: Mat 2:16

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

JFB: Mat 2:16

A band of hired murderers.

JFB: Mat 2:16

Male children.

JFB: Mat 2:16

Environs.

JFB: Mat 2:16

Carefully.

JFB: Mat 2:16

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.

JFB: Mat 2:17

(Jer 31:15, from which the quotation differs but verbally).

JFB: Mat 2:18

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 (Gen 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?

JFB: Mat 2:19

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 Mat 2:15.

JFB: Mat 2:19

Our translators, somewhat capriciously, render the same expression "the angel of the Lord," Mat 1:20; Mat 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," Luk 1:19, Luk 1:26 --perhaps it should in every instance except the first, be rendered "the angel."

JFB: Mat 2:20

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.

JFB: Mat 2:20

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 Exo 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.

JFB: Mat 2:21

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."

JFB: Mat 2:22

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."

JFB: Mat 2:22

And no wonder, for the reason just mentioned.

JFB: Mat 2:22

Or more simply, "but."

JFB: Mat 2:22

Withdrew.

JFB: Mat 2:22

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 Mark 6:14-30; Luk 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.

JFB: Mat 2:23

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 Luk 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.

JFB: Mat 2:23

Better, perhaps, "Nazarene." The best explanation of the origin of this name appears to be that which traces it to the word netzer in Isa 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.

Clarke: Mat 2:2

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

Clarke: Mat 2:2

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

Clarke: Mat 2:2

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).

Clarke: Mat 2:3

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.

||&&$

Clarke: Mat 2:4

The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha -rosh , 2Ki 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, 2Ch 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

Clarke: Mat 2:4

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. 2Ki 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.

Clarke: Mat 2:5

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. (Zec 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!

Clarke: Mat 2:6

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)

Clarke: Mat 2:6

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

Clarke: Mat 2:6

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 1Sa 10:19, Present yourselves before the Lord by your Tribes and by your Thousands: and to 1Ch 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

Clarke: Mat 2:6

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.

Clarke: Mat 2:8

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!

Clarke: Mat 2:9

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

Clarke: Mat 2:9

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.

Clarke: Mat 2:11

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

Clarke: Mat 2:11

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.

Clarke: Mat 2:13

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.

Clarke: Mat 2:15

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.

Clarke: Mat 2:16

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.

Clarke: Mat 2:18

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.

Clarke: Mat 2:20

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.

Clarke: Mat 2:22

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

Clarke: Mat 2:22

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.

Clarke: Mat 2:23

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, Zec 3:8; Zec 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, 1Co 15:54; 2Co 8:15

RULE II. Changing the letters, as done by St. Paul, Rom 9:33; 1Co 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; 2Co 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.

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Calvin: Mat 2:2

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. ¹⁸⁰ 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, ¹⁸¹ 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.

Calvin: Mat 2:3

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, ¹⁸² and of no importance. Thus, when the Lord has permitted unbelievers to sleep, he suddenly breaks their rest. ¹⁸³

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 ¹⁸⁴ 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.

Calvin: Mat 2:4

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, (Dan 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.

Calvin: Mat 2:6

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” (1Ti 3:6) in faith, who were not yet able to endure “ strong meat,” (Heb 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,” (Mic 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.

Calvin: Mat 2:7

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,” (Amo 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.” ¹⁸⁵

Calvin: Mat 2:9

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.

Calvin: Mat 2:11

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. ¹⁸⁶ 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,”
(Gen 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.

Calvin: Mat 2:13

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.

Calvin: Mat 2:15

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, (Hos 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,” (Deu 32:9,) “a royal priesthood, and a holy nation,” (1Pe 2:9;) when they were separated from the other nations, and when, in short, God “set up his tabernacle” (Lev 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!” ²¹⁰ 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.

Calvin: Mat 2:16

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. ²¹¹ 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, ²¹² we have lately seen. Fear prevented him at that time from employing a traitor, in a secret manner, to make an investigation. ²¹³ 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. ²¹⁴

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 ²¹⁵ 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, ²¹⁶ but frequently occurs, when there is a great distance between the events.

Calvin: Mat 2:18

18. A voice was heard in Ramah It is certain that the prophet describes (Jer 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,” (Jer 31:16.)

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. ²¹⁷

Calvin: Mat 2:19

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.

Calvin: Mat 2:23

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: ²²¹ 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, (Num 6:1) 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 ²²² 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, (Jud 13:5.) These words, no doubt, were spoken with regard to Samson. But Samson is called the “Redeemer” or “Deliverer” ²²³ 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. ²²⁴ 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. ²²⁵ When he assumed the character of a Redeemer, ²²⁶ 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, ²²⁷ (Gen 49:26; Deu 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,”
(Rom 8:29.)

Defender: Mat 2:2

Herod considered himself "King of the Jews." These Persian magi were very important and powerful leaders in the great Persian empire, which had never been subjugated by Rome. They probably appeared in Jerusalem with a large entourage and thus gained quick access to Herod's court. In fact, there are some historical indications that Persia was, at this time, threatening Rome along the eastern boundaries of the Roman empire. No wonder Herod was "troubled" and "all Jerusalem with him" (Mat 2:3) at the suggestion that Persia might be about to throw its support to a new Jewish king.

Defender: Mat 2:2

This "star" has been the subject of much speculation. Many have argued that it was a conjunction in 7 b.c. of Jupiter and Saturn (and possibly Mars also) in the constellation Pisces, (traditionally associated with Israel). Such a conjunction, however, could not be called a "star." Others have argued that it was a comet, but these are frequent and would hardly be associated with Israel or the Messiah. Most modern evangelicals probably take it as a special supernatural light that guided the wise men from Persia to Jerusalem. This theory, however, does not explain why they followed it at all; there was little reason to connect a sudden, slow-moving light in the sky with the promised Jewish king. The magi, expert astronomers as they were, would hardly call such a light a star.

A more likely possibility is that it was a supernova star, shining brightly for a year or more, then fading out again. Such a nova may have appeared in the constellation Virgo. The magi, familiar with such Scriptures as Gen 3:15 (the promised seed of the woman), Num 24:17 (the promised "Star out of Jacob"), Isa 7:14 (the promised virgin-born "God with us") since the days of both Daniel and Mordecai, with their profound influence on the Persian kings could reasonably conclude that this spectacular star was, indeed, "his star," and thus would prepare a mission to Jerusalem."

Defender: Mat 2:7

Herod, sometimes called Herod the Great was the son of Antipater, a part-Jew of Edomite descent. He was the procurator of Judaea from 47 b.c. until he died in 4 b.c., soon after the flight of Joseph, Mary, and the infant Jesus into Egypt (Mat 2:19). This indicates that Christ must have been born in 4 b.c. or earlier.

Defender: Mat 2:7

Evidently, the star had appeared to the wise men only while they were still "in the east" (Mat 2:2). Even though they probably knew (Mic 5:2) that He would be born in Bethlehem (a village six miles away from Jerusalem), they would naturally travel first to Jerusalem as a courtesy to the king. They would also assume that the arrival of the long-awaited King would be an occasion for rejoicing and by the time they could complete their long pilgrimage from Persia, He would surely have been brought to the capital to be worshiped by His people. How wrong they were about that!"

Defender: Mat 2:10

Apparently, the wise men had only seen the star "in the east." However, as they left Herod to go to Bethlehem, they suddenly saw it again and rejoiced, for it was standing directly over Bethlehem. During the intervening months, it had been hidden from view, probably because the constellation of which it was a part was in the daytime sky during those months. But now it once again came into sight in the evening sky and, from where they stood outside Herod's palace, appeared straight ahead above Bethlehem. This must be the sense in which it "stood over where the young child was." Not even the special light which many have assumed to be the "star" could have been close enough to the ground to pinpoint a particular house. Bethlehem was a small village, however, and it would be easy enough, once they were there, to ascertain where the babe was."

Defender: Mat 2:11

The overcrowded situation which existed in Bethlehem when Mary and Joseph arrived was well dissipated, with the tax registration finished. The family had now found a suitable house to live in, instead of the manger where Christ was born, or the inn where they had first sought lodging (Luk 2:7). It had been many months since His birth, possibly almost two years. Herod, after inquiring "diligently what time the star appeared" to the wise men, ordered all the young children in and around Bethlehem up to two years of age to be slain (Mat 2:7, Mat 2:16).

Defender: Mat 2:11

As great as they were in the eyes of men, these wise men knew that this babe was greater - even "God with us" - and so fell down before Him.

Defender: Mat 2:11

These wise men, correctly recognized that the special witness of "his star" (Mat 2:2) fulfilled the prophecy of Isa 60:3, which foretold that "Gentiles shall come to thy light, and kings to the brightness of thy rising." In Persian society, the Magi were honored as royalty, and they brought gifts appropriate for another King. The fact that they brought three gifts - gold indicating Christ's future reign, frankincense indicating Christ's priestly intercession for them, and myrrh indicating Christ's coming death for them - has given rise to the tradition that there were just three wise men, but there may well have been many more."

Defender: Mat 2:15

This prophecy is found in Hos 11:1 where the context clearly indicates that it was the whole nation of Israel which had been called out of Egypt as God's young "son." The children of Israel had been born in the land promised to them by God, but nevertheless had to leave it and sojourn in the pagan land of Egypt for a while before being brought back home by their Father. Christ lived through the same experience - born in Judaea, then sojourned in Egypt for a time before He was called back home."

Defender: Mat 2:18

Rachel, Jacob's beloved wife, died in Bethlehem (Gen 35:19) and thus the grieving mothers of Bethlehem's slaughtered children are all personified in her name. Rachel was the mother of Benjamin, whose descendants were still associated with the town.

Since the slaughter of the children is evidently not recorded in secular history, some have denied that it really happened. However, Bethlehem was a small village, with relatively few young children. In view of Herod's notorious cruelty (he even put one of his wives and his three oldest sons to death), this occurrence was quite in character and probably was accorded little secular notice outside the affected community. The event was prophesied in Jer 31:15, but the prophet also exhorted them to "refrain ... from weeping" because the slain children are safe with the Lord and "shall come again from the land of the enemy" (Jer 31:16)."

Defender: Mat 2:21

Joseph apparently intended to return to the house in Bethlehem (Mat 2:9) where they had been living before their quick flight to Egypt. Instead, in response to another divine warning (Mat 2:22), he took the family back to Nazareth where they had lived before journeying to Bethlehem. The parallel account in Luke makes no mention of the visit of the Magi or of the flight to Egypt. It simply notes that they returned to Nazareth after a short visit to Jerusalem to dedicate Jesus to the Lord and to offer the appropriate sacrifice after his mother's month of purification (Luk 2:21-24, Luk 2:39; Lev 12:1-8). They evidently had returned to Bethlehem from Jerusalem, which was only a few miles away, by the time that the Magi came several months later."

Defender: Mat 2:23

No one prophet is mentioned here, but rather "the prophets" in general. As far as known, the despised town of Nazareth did not even exist in the days of the prophets, so it may be that this is a generic summary of the teaching of the prophets that the Messiah would be "despised and rejected of men" (Isa 53:3). Some have suggested that this refers to Isa 11:1, where He is called a "rod" (Hebrew netzer) out of the "stem" (or, apparently dead stump) of Jesse's family tree. However, see the note on Zep 1:14, which, slightly modified, would yield a reading very closely akin to Matthew's quote."

TSK: Mat 2:2

born : Mat 21:5; Psa 2:6; Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2; Jer 23:5; Zec 9:9; Luk 2:11, Luk 19:38; Luk 23:3, Luk 23:38; Joh 1:49, Joh 12:13, Joh 18:37, Joh 19:12-15, Joh 19:19

his : Num 24:17; Isa 60:3; Luk 1:78, Luk 1:79; Rev 22:16

worship : Mat 2:10,Mat 2:11; Psa 45:11; Joh 5:23, Joh 9:38, Joh 20:28; Heb 1:6

TSK: Mat 2:3

he : Mat 8:29, Mat 23:37; 1Ki 18:17, 1Ki 18:18; Joh 11:47, Joh 11:48; Act 4:2, Act 4:24-27, Act 5:24-28; Act 16:20,Act 16:21, Act 17:6, Act 17:7

TSK: Mat 2:4

the chief : Mat 21:15, Mat 21:23, Mat 26:3, Mat 26:47, Mat 27:1; 1Chr. 24:4-19; 2Ch 36:14; Ezr 10:5; Neh 12:7; Psa 2:2; Joh 7:32, Joh 18:3

scribes : Mat 7:29, Mat 13:52; 2Ch 34:13, 2Ch 34:15; Ezr 7:6, Ezr 7:11, Ezr 7:12; Jer 8:8; Mar 8:31; Luk 20:19; Luk 23:10; Joh 8:3; Act 4:5, Act 6:12, Act 23:9

he demanded : Mal 2:7; Joh 3:10

TSK: Mat 2:5

Gen 35:19; Jos 19:15; Rth 1:1, Rth 1:19, Rth 2:4, Rth 4:11; 1Sa 16:1

TSK: Mat 2:6

thou : Mat 2:1; Mic 5:2; Joh 7:42

a Governor : Mat 28:18; Gen 49:10; Num 24:19; 1Ch 5:2; Psa 2:1-6; Isa 9:6, Isa 9:7; Eph 1:22; Col 1:18; Rev 2:27, Rev 11:15

rule : or, feed, Psa 78:71, Psa 78:72; Isa 40:11; Jer 23:4-6; Eze 34:23-25, Eze 37:24-26

TSK: Mat 2:7

Mat 26:3-5; Exo 1:10; 1Sa 18:21; Psa 10:9, Psa 10:10, Psa 55:21, Psa 64:4-6, Psa 83:3, Psa 83:4; Isa 7:5-7; Eze 38:10,Eze 38:11; Rev 12:1-5, Rev 12:15

TSK: Mat 2:8

go : 1Sa 23:22, 1Sa 23:23; 2Sa 17:14; 1Ki 19:2; Job 5:12, Job 5:13; Psa 33:10,Psa 33:11; Pro 21:30; Lam 3:37; 1Co 3:19, 1Co 3:20

that : Mat 26:48, Mat 26:49; 2Sa 15:7-12; 2Ki 10:18, 2Ki 10:19; Ezr 4:1, Ezr 4:2; Psa 12:2, Psa 12:3; Psa 55:11-15; Pro 26:24, Pro 26:25; Jer 41:5-7; Luk 20:20,Luk 20:21

TSK: Mat 2:9

the star : Mat 2:2; Psa 25:12; Pro 2:1-6, Pro 8:17; 2Pe 1:19

TSK: Mat 2:10

they rejoiced : Deu 32:13; Psa 67:4, Psa 105:3; Luk 2:10,Luk 2:20; Act 13:46-48; Rom 15:9-13

TSK: Mat 2:11

they saw : Luk 2:16, Luk 2:26-32, Luk 2:38

worshipped : Mat 2:2, Mat 4:9, Mat 4:10, Mat 14:33; Psa 2:12, Psa 95:6; Joh 5:22, Joh 5:23; Act 10:25, Act 10:26; Rev 19:10; Rev 22:8-10

presented : or, offered, Gen 43:11; 1Sa 10:27; 1Ki 10:2, 1Ki 10:10; Psa 72:10,Psa 72:15; Isa 60:6

frankincense : Exo 30:23, Exo 30:34; Lev 2:1, Lev 2:2, Lev 6:15; Num 7:14, Num 7:86; Psa 45:8; Mal 1:11; Rev 5:8

TSK: Mat 2:12

warned : Mat 2:22, Mat 1:20, Mat 27:19; Gen 20:6, Gen 20:7, Gen 31:24; Job 33:15-17; Dan 2:19

they departed : Exo 1:17; Act 4:19, Act 5:29; 1Co 3:19

TSK: Mat 2:13

the angel : Mat 2:19, Mat 1:20; Act 5:19, Act 10:7, Act 10:22, Act 12:11; Heb 1:13, Heb 1:14

Arise : Mat 10:23; Rev 12:6, Rev 12:14

until : Mat 2:19, Mat 2:20; Jos 3:13, Jos 3:17, Jos 4:10,Jos 4:18; Dan 3:25, Dan 3:26; Act 16:36

for : Mat 2:16; Exo 1:22, Exo 2:2, Exo 2:3; Job 33:15, Job 33:17; Act 7:19; Rev 12:4

TSK: Mat 2:14

Mat 2:20,Mat 2:21, Mat 1:24; Act 26:21

TSK: Mat 2:15

until : Mat 2:19; Act 12:1-4, Act 12:23, Act 12:24

that : Mat 2:17, Mat 2:23, Mat 1:22, Mat 4:14, Mat 4:15, Mat 8:17, Mat 12:16-18, Mat 21:4, Mat 26:54, Mat 26:56, Mat 27:35; Luk 24:44; Joh 19:28, Joh 19:36; Act 1:16

Out : Exo 4:22; Num 24:8; Hos 11:1

TSK: Mat 2:16

when : Gen 39:14, Gen 39:17; Num 22:29, Num 24:10; Jdg 16:10; Job 12:4

was exceeding : Pro 27:3, Pro 27:4; Dan 3:13, Dan 3:19, Dan 3:20

and slew : Gen 49:7; 2Ki 8:12; Pro 28:15, Pro 28:17; Isa 26:21, Isa 59:7; Hos 10:14; Rev 17:6

according : Mat 2:7

TSK: Mat 2:17

Mat 2:15

TSK: Mat 2:18

Rama : Jer 31:15, Ramah

lamentation : Jer 4:31, Jer 9:17-21; Eze 2:10; Rev 8:13

Rachel : Gen 35:16-20

would : Gen 37:30,Gen 37:33-35, Gen 42:36; Job 14:10

TSK: Mat 2:19

Herod : Psa 76:10; Isa 51:12; Dan 8:25, Dan 11:45

an : Mat 2:13, Mat 1:20; Psa 139:7; Jer 30:10; Eze 11:16

TSK: Mat 2:20

arise : Mat 2:13; Pro 3:5, Pro 3:6

for : Exo 4:19; 1Ki 11:21, 1Ki 11:40, 1Ki 12:1-3

TSK: Mat 2:21

Gen 6:22; Heb 11:8

TSK: Mat 2:22

he was : Gen 19:17-21; 1Sa 16:2; Act 9:13, Act 9:14

being : Mat 2:12, Mat 1:20; Psa 48:14, Psa 73:24, Psa 107:6, Psa 107:7, Psa 121:8; Isa 30:21, Isa 48:17, Isa 48:18

into : Mat 3:13; Luk 2:39; Joh 7:41, Joh 7:42, Joh 7:52

TSK: Mat 2:23

Nazareth : Joh 18:5, Joh 18:7, Joh 19:19; Act 2:22

He shall : Mat 26:71; Num 6:13; Jdg 13:5; 1Sa 1:11; Psa 69:9, Psa 69:10; Isa 53:1, Isa 53:2; Amo 2:10-12; Joh 1:45, Joh 1:46; Act 24:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 2:2

Where is he ... - There was at that 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 he would 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 lived in Egypt, in Rome, and in Greece; many, also, had gone to Eastern countries, and in every place they carried their sacred writings, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumor. 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 new 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, Num 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, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Luk 2:9; "The glory of the Lord shone round about them;"i. e., (see the note on this place), a great light appeared shining around them. That light might have been visible from afar, and might 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, but there is no evidence that they supposed that he was divine. They came to honor him as a Prince, or a king, not as God. The original word implies no more than this. It means to prostrate oneself 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 Mat 20:20; Mat 18:26; Act 10:25; Luk 14:10. The English word "worship"also meant formerly "to respect, to honor, to treat with civil reverence’ "(Webster).

Barnes: Mat 2:3

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 a 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 in Jerusalem 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.

Barnes: Mat 2:4

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 24 classes into which David had divided the sacerdotal families, 1Ch 23:6; 24; 2Ch 8:14; Ezr 8:24.

Scribes - By the scribes, in the New Testament, are meant learned men; men skilled in the law, or the lawyers of the nation. They kept the records of the Courts of justice, the registers of the synagogues, wrote articles of contract and sale, bills of divorce, etc. They were also called lawyers, Mat 22:35, and doctor’ s of the law, Luk 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 Sanhedrin or great council of the nation. This was composed of 72 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 put him to death, and thus calm the anxieties of his own mind. He seems not to have had any doubt about the time when he would be born. He was satisfied that the time had come.

Barnes: Mat 2:5-6

By the prophet - The Sanhedrin answered without hesitation. The question where he would be born had been 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 Sanhedrin 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, moreover, is not responsible for the correctness of the quotation. He affirms only that the chief priests and scribes 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 be the least in honor; for the Messiah shall be born there. His birth gave the place an honor which could not be conferred on the larger cities by all their numbers, their splendor, and their wealth. The birth of a distinguished personage was always supposed to give honor and importance to a city or country. Thus, seven cities contended for the honor of giving birth to Homer; Stratford-upon-Avon is distinguished as the birthplace of Shakespeare; and Corsica as the birthplace of Napoleon.

A Governor - A ruler. This is one of the characters of the Messiah, who is the king of his people, Joh 18:37. The word "rule"here means to rule as a shepherd does his flock, in faithfulness and tenderness. Compare Joh 10:11; Isa 40:10-11; Isa 9:7.

Barnes: Mat 2:7

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 when 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.

Barnes: Mat 2:8

Go, and search diligently ... - 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 people 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.

2.    Wicked people often attempt to make use of the pious to advance their evil purposes. Men like Herod will stop at nothing if they can carry out their ends. They endeavor to deceive the simple, to allure the unsuspecting, and to beguile the weak, in order to accomplish their own purposes of wickedness.

3.    The plans of wicked people are often well laid. Those plans occupy a long time. Such people make diligent inquiry, and all of it has the appearance of religion. But God sees through the design; and though people are deceived, yet God cannot be fooled, Pro 15:3.

Barnes: Mat 2:9-10

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 it 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 interposition in directing 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.    Our being led 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 until he is found. When we are guided to 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, Joh 12:35-36.

Barnes: Mat 2:11

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; Psa 72:11; Isa 46:6.

Worshipped him - Did him homage as King of the Jews. See the notes at Mat 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 in the East to show respect for persons of distinction by making presents or offerings of this kind. See Gen 32:14; Gen 43:11; 1Sa 10:27; 1Ki 10:2; Psa 72:10-15. 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.

Frankincense - Frankincense is a white resin or gum. It is obtained from a tree by making incisions in the bark, and suffering the gum to flow out. It is highly odoriferous or fragrant when burned, and was therefore used in worship, where it was burned as a pleasant offering to God. See Exo 30:8; Lev 16:12. It is found 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 dead bodies from putrefaction. Compare Joh 19:39, it was much used in Egypt and in Judea. It was obtained from a thorny tree, which grows 8 or 9 feet high. It was at an early period an article of commerce Gen 37:25, and was an ingredient of the holy ointment, Exo 30:23. It was also used as an agreeable perfume, Est 2:12; Psa 45:8; Pro 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, Mar 15:23; compare Mat 27:34. The offerings here referred to were made because they were the most valuable which the country of the Magi or wise men 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.

Barnes: Mat 2:12

Warned of God - 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 kill him. And from this 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 - See the note at Mat 1:20.

Barnes: Mat 2:13

The angel appeareth to Joseph in a dream - See Mat 1:20.

Flee into Egypt - Egypt is situated to the southwest of Judea, and is distant from Bethlehem perhaps about 60 miles. It was at this time a Roman province. There were many Jews there, who had a temple and synagogues (see the notes at Isa 19:18), 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, see the notes at Isa. 19. 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.

Barnes: Mat 2:14

When he arose - Having arisen; that is, he arose immediately after awaking from his dream, and prepared at once to obey the command,

By night - Thus he showed his prompt obedience to the command, and at the same time so concealed his departure as to render himself and Mary and the child safe from pursuit.

Barnes: Mat 2:15

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 ascertained at what age Jesus was taken into Egypt. It seems probable that he was supposed to be a year old (see Mat 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. See the notes at Mat 2:16; also Josephus, Ant . xvii. 6. 5.

That it might be fulfilled ... - This language is recorded in Hos 11:1. It there evidently speaks of God’ s calling His people out of Egypt, under Moses. See Exo 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. See the notes at Mat 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. It is evidently used by Matthew only because the language is appropriate to express the event.

Barnes: Mat 2:16

Then Herod, when he saw that he was 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, or that he had been trifled with.

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 further, 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 the female children; and though he was cruel, yet we have no right to think that he attempted 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 seacoast. Here it means the adjacent places, the settlements or hamlets around Bethlehem - all that were in that neighborhood. We do not know how large a place Bethlehem was, nor, of course, how many were slain; but it was never a large town, 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 killed was not over twenty or thirty.

From two years old and under - Some writers have said that this does not mean, in the original, that they had completed two years; but that they had entered on 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 killed all that were about that age.

According to the time ... - He had endeavored 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 of Bethlehem 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 recorded it, 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 of 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. Lardner. Aristobulus, brother of his wife Mariamne, 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 Hyrcanus, grandfather of Mariamne, then 80 years of age, and who had formerly saved Herod’ s life; a man who had, in every revolution of fortune, shown a mild and peaceable disposition. His beloved and beautiful wife, Mariamne, 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 said to them, "My life now is 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."No, 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 honor. 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, or horrid crime which such a man was not capable of perpetrating.

Barnes: Mat 2:17

Then was fulfilled - The word "fulfilled,"here. is used evidently in the sense that the words in Jeremiah aptly express the event which Matthew was recording. Compare the notes at Mat 1:22.

That which was spoken by Jeremy the prophet - Jeremiah. This quotation is taken from Jer 31:15. The original design of the prophecy was to describe the sorrowful departure of the people of Israel 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; the sons of the king had been murdered in his presence; the eyes of the king had been put out, 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 it no less beautifully and suitably applies to the melancholy event which the evangelist records, and there could be no impropriety in his using it as a quotation.

Barnes: Mat 2:18

In Rama was there a voice heard - Rama was a small town in the tribe of Benjamin. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Gen 35:16-19. Rama was about 6 miles northwest of Jerusalem, near Bethel, and was some 10 or 12 miles from Bethlehem. 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 Arimarthea of the New Testament the place where Joseph lived who begged the body of Jesus. See Mat 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, 1Sa 1:1, 1Sa 1:19; 1Sa 2:11; 1Sa 8:4; 1Sa 19:18; 1Sa 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. Mr. Whiting says: "The situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the northwest, 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 northwest, beyond the hill-country, appears the vast plain of Sharon, and further 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 favorite 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 Psa 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 Muslim 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. Compare the notes at Isa 10:29. The tomb of Rachel, which is supposed to mark the precise spot where Rachel was buried (compare Gen 35:18-20; Gen 48:7), is near to Bethlehem, and she is represented as rising and weeping again over her children. "The tomb is a plain Saracenic mausoleum, having no claims to antiquity in its present form, but deeply interesting in sacred associations; for, by the singular consent of all authorities in such questions, it marks the actual site of her grave."- The Land and the Book , vol. ii. 501.

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 te 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 also 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 people. 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; there is not a single reference to any other part of his conduct; there is nothing that could lead to the knowledge that his character in other respects 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 recorded; 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.

Barnes: Mat 2:19

Herod was dead - See the notes at Mat 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 and Trachonitis; to Antipas, Galilee 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 labors of the apostles. The above table will show at a glance the chief connections of this family, as far as they are mentioned in the sacred history.

Barnes: Mat 2:20

They are dead who sought ... - 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.

Barnes: Mat 2:22

He heard that Archelaus did reign - Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the Passovers he caused 3,000 of the people to be put to death in the temple and city. For his crimes, after he had reigned 9 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, 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.

Barnes: Mat 2:23

And he came and dwelt - That is, he made it his permanent residence. The Lord Jesus, in fact, resided there until he entered on the work of his ministry until he was about 30 years of age.

In a city called 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, Luk 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, Joh 4:46. It is now (circa 1880’ s) 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 traveler 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 inclosure 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 traveler (circa 1880’ s) speaks of the streets as narrow and steep. The houses, which are flat-roofed, are about 250 in number, and the inhabitants he estimates at 2,000. The population of the place is variously stated. though the average estimate is 3,000, of whom about 500 are Turks, and the rest are nominal Christians.

As all testimony to the truth and fidelity of the sacred narrative is important, I will here introduce a passage from the journal of Mr. Jowett, an intelligent modern traveler, 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 people of this place endeavored to cast our Saviour down Luk 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, 150 yards; but farther south, about 400 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 toward the south; until, 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 color 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 New Testament in our hands we endeavored 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 50 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 a considerable distance from the city is an idea not inconsistent with 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 left 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 dishonor from the people 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 3,000 to 5,000, namely, Greeks, 300 to 400 families; Turks, 200 families; Catholics, 100 families; Greek Catholics, 40 to 50 familis; Maronites, 20 to 30 families; say, in all, 700 families.

That it might be fulfilled which was spoken ... - 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 Jdg 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 נצר Nêtzer . Some have supposed that he refers to some prophecy which was not recorded, but handed down by tradition. But these suppositions are not satisfactory. It is much 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:

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

2. 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, Isa 53:7-9, Isa 53:12; Ps. 22.

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

4. The character of the people of Nazareth was such that they were proverbially despised and contemned, Joh 1:46; Joh 7:52. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, or to be esteemed of low birth; to be a root out of dry ground, having no form or comeliness. This was what had been predicted by all the prophets. When Matthew says, therefore, that the prophecies were "fulfilled,"his meaning is, that the predictions of the prophets that he would be of a low and despised condition, and would be rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such.

Poole: Mat 2:2

Jerusalem was the metropolis of Judea; 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 although 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 Jerusalem, affirming that there was a King of the Jews 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 Jews was born upon the sight of it, and its motion, are great uncertainties; 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, Mat 2:11 , 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.

Poole: Mat 2:3

Herod was hardly warm in his kingdom, and had taken Jerusalem 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 nation of the Jews, 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 Jews, 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 Judea, as the place to which it related: Herod upon this might justly think that his newly acquired kingdom would not last long. And though 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.

Poole: Mat 2:4

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 propounds 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 mere 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 Jews, but where Christ should be born, makes it manifest, that although (that we read of) the wise men said nothing of Christ, yet Herod presently conceived that this King of the Jews, that was born, must be the Messiah prophesied of Psa 2:1-12 and in Dan 9:1-27 ; 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.

Poole: Mat 2:5-6

Ver. 5,6. It was (as it seems) so received a tradition, and interpretation of Mic 5:2 , that they gave him an answer without any hesitation, telling him he was to be born

in Bethlehem of Judea this they confirm by the prophecy of the prophet Micah, Mic 5:2 ; 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, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting. We must know,

1. That the writers of the New Testament, in their quotations out of the Old Testament, ordinarily quote only so much of them as makes 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 Judah: they prove their answer from the testimony of the prophet. If any object that the prophet calls it Bethlehem Ephratah, not Bethlehem Judah, the answer is, that it is in sense the same, for Bethlehem Ephratah was within the tribe of Judah. It should seem by Gen 35:19 48:7 that it was formerly in Jacob’ s time called Ephrath. Some think that it was a town within Caleb’ s portion, and called Ephratah from his second wife, whose name was Ephrath, or Ephratah, 1Ch 2:19,50 , if it were not the same place, only fortified anew. We read of another Bethlehem in Judah builded by Rehoboam, 2Ch 11:6 ; whether it had this addition from its old name in Jacob’ s time, or from Caleb’ s wife, or to distinguish it from Bethlehem belonging to the tribe of Zebulun, is hard to say: it is plain that that Bethlehem is meant, both by Micah and Matthew, which was in Judah; possibly in tract of time the addition Ephratah was lost.

But, say some, there is a contradiction between Micah and Matthew; Micah saith it was the least, Matthew saith it was not the least.

Answer: Here is no contradiction; consider Bethlehem itself, it was but a small city, (if it were in Caleb’ s lot it is not named), but in other respects it was not the least. It was of old famous for Ibzan, one of the judges, for Elimelech, Boaz, Jesse, David; and now last of all for the birth of Christ, where 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, Jesse, 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 among the thousands. Matthew,

among the princes It is the same thing, for, Num 1:16 , their princes were heads of thousands in Israel. The Jews would by no means have this text interpreted of Christ, but either of Zerubbabel or David: but as to Zerubbabel, 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 from of old, from everlasting, agree to Zerubbabel or David: Zerubbabel’ s name tells us where he was born, and we never read that Bethlehem was thus celebrated with reference to David, though he was born there, 1Sa 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 council called by Herod in this cause.

Poole: Mat 2:7

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 Jews were apt enough to rebel, and being so little a conqueror had no reason to presume much of their goodwill towards him; he therefore calls the wise men privily, and takes no notice of any King they talked of, but only inquires the time when this new star first appeared. To what end he made this inquiry may be learned from Mat 2:16 ; 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.

Poole: Mat 2:8

He tells the wise men that Bethlehem was the place, wherein his wise men had informed him that the King of the Jews 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 jealousy 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 a homage to him. This text lets us see the malignity of Herod’ s heart, and indeed of all wicked men’ s 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 Governor to Israel; yet could he not obtain of his wretched heart to comply with the counsels of God, but, contrary to his own convictions, shows 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 mere strangers to have come back and brought him an account; but whether it was that he durst not trust any of the Jews, 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 Joseph 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.

Poole: Mat 2:9

They departed toward Bethlehem Judah; how long their journey was we cannot tell: some wonder that none of the Jews did attend them in their journey, coming out of their own country upon such a discovery, and impute it either to the Jews’ fear of the tyrant under which they were, or to the blindness and hardness of their hearts, for St. John tells us he came amongst his own, and they received him not; but it is possible that the wise men’ s immediate applications were to the court, as thinking that the most probable place to hear of one that should be born King of the Jews; and it may be questioned whether Herod, though 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 men’ s 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 Jerusalem, 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 Jews had had a 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 hide. 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 Jerusalem, (for they needed no star to guide them to so famous a place), as soon as they were out of Jerusalem it 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 though 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 prophesied of a sceptre that should rise out of Israel, that should smite the corners of Moab, one that should have dominion, & c., Num 24:17,19 , or this star had any relation to the star mentioned there, Num 24:17 is very uncertain: it is more probable that these wise men came a much 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 Gentiles, and to be the glory of his people Israel.

Poole: Mat 2:10

Joy is but the natural consequence 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 a homage to him; upon this they take a long journey to Jerusalem. 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 Judah. 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 rejoiced in the satisfaction of their desires naturally, and possibly rejoiced spiritually in this matter of joy to all people, if they had (as is probable) a spiritual illumination, and believed that this Christ was also Jesus, one come to save both Jews and Gentiles from their sins.

Poole: Mat 2:11

How long the virgin Mary and her holy Child had been there is not expressed; those that think these wise men came within six weeks or two months, judge that Joseph and Mary came thither from Jerusalem after that he had been there offered, to the Lord, of which you read Luk 2:22 ; 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 Galilee, 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 Joseph’ s 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 a 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 human 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 a 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 some presents, and that their presents were usually of the most choice things their country afforded. This is plain from Gen 43:11 ; and if what naturalists tell us be true, that myrrh was only to be found in Arabia, and frankincense in Sabea, (a part of Arabia) and that country also had gold, which it is plain that it had from 2Ch 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 Joseph, and Mary, and Jesus in that exile which they were soon after to endure. For other allegorical and mystical significations of these presents, they are but conjectures, and the exuberances of men’ s fancies.

Poole: Mat 2:12

Now the wise God begins 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 newborn King. God in a dream appeareth to the wise men, and warns 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 simplicity of theirs Herod would have abused, to have made them accessaries to his guilt. God will not suffer it: He who walketh uprightly walketh 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 Act 10:22 Heb 8:5 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 mouth 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 of them no more.

Poole: Mat 2:13

How long it was before this apparition to Joseph the Scripture saith not, but admitting what is affirmed by some geographers, that Bethlehem Judah was but two days’ journey from Jerusalem, it cannot be presumed long, for Herod had (doubtless) quick intelligence of the wise men’ s motions. Here was a second temptation upon Joseph, 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 Joseph knew that the earth was the Lord’ s, and the fulness thereof: though Egypt therefore was a land of idolaters, and he had no visible way of subsistence there, yet we shall hear that none of these things made him hesitate. Egypt was near to Palestine, and the dominions of another prince, within which Herod had nothing to do. Jeroboam fled thither, 1Ki 11:40 , and stayed there till the death of Solomon. God’ s precept here did not only indicate his care and special providence for and over this holy Child, but included a promise of sustenance and support for it and its parents; and the Lord further assured Joseph that he should not die in that exile, for he would likewise tell him the time when he should come back. Christ’ s time to die was not yet come, and therefore he would have him out of the way, for he who searcheth the heart and trieth 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 him, for God had resolved to preserve him, but he would show the malice of his heart in seeking of him, 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 encourage us in the neglect of any rational and just means for the obtaining of it. Though 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.

Poole: Mat 2:14-15

Ver. 14,15. True faith, or assent to a Divine revelation, always produces obedience to the precept of it. Thus it did in the wise men, thus in Joseph. Thus every where 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. Joseph not only obeyed, but readily and presently obeyed:

When he arose, he took the young Child and his mother The poverty of our Saviour’ s parents is not obscurely gathered from this hasty motion of Joseph. 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 begins 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, though we have never so many sure promises, when it may be obtained in the use of means. They are God’ s security given to creatures, whom he hath endued with reason, and expressed that we should use it, while we yet trust in his word. We are not told into what part of Egypt Joseph went, nor how long he stayed there: some say six or seven years; others, but three or four months. The text saith he

was there until the death of Herod Some say that was before the paschal solemnity that year. But these things are great uncertainties. It is certain he stayed there till Herod died, 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 prophecies 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 such like thing happeneth as was before foretold or spoken of, or an example is brought parallel to some former example. Literally the Scripture is said to be fulfilled;

1. When a thing before prophesied of, or promised, cometh to pass. Thus the prophecy, Isa 7:14 , was literally fulfilled Mat 1:23 ; so Mic 5:2 was literally fulfilled Mat 2:6 , by Christ’ s being born in Bethlehem; so Zec 9:9 was literally fulfilled Mat 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 brazen serpent, Solomon, David, Jonah, &c. Improperly the Scripture is said to be fulfilled, when any thing is reported as done, which bear a proportion to something before recorded in holy writ, as spoken or done: thus Christ applies the same thing to the hypocrites which lived in his time, Mat 15:7,8 , which Isaiah spoke of those who lived in his time, Isa 29:13 so Mat 13:14 Isa 6:9 : this divines call a fulfilling per accommodationem, aut transumptionem.

The question is, whether this scripture, which is Hos 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.

Poole: Mat 2:16

Herod now expounds what he meant by his coming and worshipping Christ also, which he talked of Mat 2:8 .

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 used 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 slew his own son, and that Augustus Caesar, hearing it, should say, "It was better to be Herod’ s hog than his child, because the Jews will eat no swine’ s 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 entered 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 diethv 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 Jerusalem, they think that a year might well be ran out in their deliberations about, and preparations for, and despatch 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 between 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 reader’ s judgment.

Poole: Mat 2:17-18

Ver. 17,18. The text quoted is Jer 31:15 . This prophecy was literally fulfilled when Judah was carried into captivity; there was then a great mourning in the tribes of Benjamin and Judah, 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 a high place, from whence a noise is most loudly and dolefully heard. There were several places so named, one near Bethlehem, (formerly called Ephrath, Gen 35:16 , 19), Jud 4:5 , a city in the lot of Benjamin, Jos 18:25 . The slaughter was in Bethlehem and the coasts thereof; the noise reached to Rama, which was close by. Both Benjamin and Judah made up the one kingdom of Judah.

Rachel was the mother of Benjamin, a woman passionately 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 Judah, such as the former captivity caused to be mentioned, Jer 31:15 .

Poole: Mat 2:19-20

Ver. 19,20. That is, as some say, within three or four months, for Herod, they say, no longer outlived 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 outlived this bloody act; when he was dead, God, who had promised Joseph, Mat 2:13 , to tell him by an angel, (as before), let Joseph 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.

Poole: Mat 2:21-22

Ver. 21,22. The true King of the Jews being born, the singular providence of God so ordered it, that there was no more constituted governors of Judea under the title of kings, though they are said to reign, because the tetrarchs in their provinces exercised a regal power; for though Archelaus was by his father’ s will declared his successor in the kingdom, yet the emperor and senate of Rome was to confirm him, who made Archelaus tetrarch of Judea, as appears by this verse; Antipas, another of his sons, called also by his father’ s name, tetrarch of Galilee; Philip, another of his sons, tetrarch of Iturea; and Lysanias tetrarch of Abylene; and set a governor over Judea, 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 Joseph afraid to go thither. His brother Herod Antipas is reported of a much milder disposition, and more inactive temper. So Joseph, not without the direction of God, goeth into his own province, which was Galilee.

Poole: Mat 2:23

It appeareth by Luk 2:4 , that Joseph dwelt in Nazareth before our Saviour was born; and, Luk 2:39 , after Mary’ s purification it is said, they returned into Galilee, to their own city Nazareth; and, Luk 4:16 , he was there brought up. Hence, Joh 1:45 , he is called by Philip, Jesus 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 whereas 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 Jews, whose rules we have Num 6:2,3 ; of which order Samson was, as appears by Jud 13:7 , and Joseph was called ryzn Gen 49:26 , the very same word which is used Jud 13:7 . Both Joseph 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 ryzn 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 a 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 Joseph, 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: Joh 1:46 , Nathanael said, Can there any good come out of Nazareth? That while his education there gave the Jews an occasion to reproach him, as a Nazarene, because born at Nazareth, believers amongst the Jews might understand him to be the true Nazarite, understood in Joseph 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 Poli Critica, will find large discourses about the difficulties of this text, but this seemeth to be Spanhemius’ s opinion, improving the notion of Mr. Calvin.

Lightfoot: Mat 2:2

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.   

[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.

Lightfoot: Mat 2:4

And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.   

[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?' (Deu 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, etc. 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, etc., in reckoning up the year of the Temple, of the Greek empire, etc. 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, etc.   

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.

Lightfoot: Mat 2:6

And thou Beth-lehem, 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.   

[Art not the least.] These words do not at all disagree with the words of the prophet whence they are taken, Mic 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," etc. 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 Psa 73:2; Hos 1:4; etc.

Lightfoot: Mat 2:9

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.   

[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.

Lightfoot: Mat 2:14

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

[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, etc. These did wicked Trajan destroy," etc.   

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, etc.; 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, etc.

Lightfoot: Mat 2:16

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 inquired of the wise men.   

[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," Joh 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, Mat 2:4. 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, Luk 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.

Lightfoot: Mat 2:23

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.   

[He shall be called a Nazarene.] Those things which are brought from Isa 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; Psa 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; Gen 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.

Haydock: Mat 2:2

We have seen his star. They knew it to be his star, either by some prophecy among them, or by divine revelation. This star was some lightsome body in the air, which at last seemed to point to them the very place where the world's Redeemer lay. We know not whether it guided them during the whole course of their journey from the East to Jerusalem . We read nothing more in the gospel, but that it appeared to them in the East, and that they saw it again, upon their leaving Jerusalem to go to Bethlehem. (Witham) ---

the wise men, in the Syrian tongue maguseha, are supposed to have come from Stony Arabia, near the Euphrates. They might have preserved in this country the remembrance of the prophecy of Balaam, which had announced the coming of the Messias by the emblem of a star, (Numbers xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. (Haydock)

Haydock: Mat 2:3

Through fear of losing his kingdom, he being a foreigner, and had obtained the sovereignty by violence. But why was all Jerusalem to be alarmed at the news of a king so long and so ardently expected? 1. Because the people, well acquainted with the cruelty of Herod, feared a more galling slavery. 2. Through apprehension of riots, and of a revolution, which could not be effected without bloodshed, as the Romans had such strong hold. They had also been so worn down with perpetual wars, that the most miserable servitude, with peace, was to the Jews an object rather of envy than deprecation. (Haydock)

Haydock: Mat 2:6

And thou Bethlehem, &c. This was a clear prophecy concerning the Messias, foretold by Micheas; (chap. v. 2,) yet the words which we read in the evangelist are not quite the same as we find in the prophet, either according to the Hebrew or to the Greek text of the Sept. The chief difference is, that in the prophet we read: And thou Bethlehem art little; but in the evangelist, thou art not the least. Some answer that the words of the prophet are to be expounded by way of an interrogation, art thou little? It is certain the following words, both in the prophet and in the gospel, out of thee shall come forth a leader or a captain, &c. shew that the meaning is, thou art not little. St. Jerome's observation seems to clear this point: he tells us, that the Jewish priests, who were consulted, gave Herod the sense, and not the very words of the prophet; and the evangelist, as an historian, relates to us the words of these priests to Herod, no the very words of the prophet. (Witham) ---

The testimony of the chief priests proves that this text of Micheas was even then generally applied to the Messias, and that to Him alone it must be referred according to the letter. (Haydock)

Haydock: Mat 2:11

And going into the house. Several of the Fathers in their homilies, represent the wise men adoring Jesus in the stable, and in the manger. yet others, with St. John Chrysostom take notice, that before their arrival, Jesus might be removed into some little house in Bethlehem. ---

Prostrating themselves, or falling down, they adored him, not with a civil worship only, but enlightened by divine inspiration, the worshipped and adored him as their Saviour and their God. ---

Gold, frankincense, and myrrh. [2] Divers of the ancient Fathers take notice of the mystical signification of these offerings; that by gold was signified the tribute they paid to him, as to their king; by incense, that he was God; and by myrrh, (with which dead bodies used to be embalmed) that now he was also become a mortal man. See St. Ambrose lib. 2. in Luc. chap. ii.; St. Gregory &c. (Witham) ---

The Church sings, "hodie stella Magos duxit ad præsepium," but it is not probable that the blessed Virgin should remain so long in the open stable, and the less so, because the multitude, who hindered Joseph from finding accommodations either among his relatives or in the public caravansaries, had returned to their own homes. (Estius) ---

They adored Him. Therefore, in the eucharist also, Christ is to be adored. For it is of no consequence under what appearance he is pleased to give himself to us, whether that of a perfect man, a speechless child as here, or under the appearance of bread and wine, provided it is evident that he is there; for in whatever manner or place he appears, he is true God, and for that alone he is to be adored. Frivolous is the objection of certain sectarists, that Christ does not give himself to us in the blessed eucharist to be adored, but to be eaten. For Christ was not in Bethlehem, nor did he descend from heaven to be adored: He tells us in the xxth chap. of Matthew, ver. 28, that the Son of Man came not to be ministered unto, but to minister; yet he was adored on earth, even while he was in his mortal state, by the magi, by his disciples, by the blind man that was cured of his blindness, &c. &c. "Let us imitate the magi. Thou seest him not now in the crib, but on the altar; not a woman holding him, but the priest present, and the Holy Ghost poured out abundantly upon the sacrifice." (St. John Chrysostom, hom. xxiv. in 1 Cor. Hom. vii. de Sancto Philog.)

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[BIBLIOGRAPHY]

Aurum, &c. Pulcherrime, says St. Jerome on this place, Juvencus Munerum Sacramenta comprehendit, Thus, Aurum, Myrrham, Regique, Hominique, Deoque,

Dona ferunt. See St. Ambrose in Luc. lib. ii. chap. ii. St. Gregory hom. x. in Evang. &c.

Haydock: Mat 2:14

It is very probable that Joseph, with Jesus and his Mother, remained in some part of Egypt, where the Jews were settled, as at Alexandria. That many Jews dwelt in Egypt, particularly from the time of the prophet Jeremias, is evident from Josephus, and also from the first chapter of the second book of Machabees. Mention is also made of them in Acts ii. and Act. iv. under the name of Alexandrines.

Haydock: Mat 2:15

Out of Egypt have I called my son. [3] St. Jerome understands these words to be taken out of the prophet Osee, (Chap. xi. 2.) and granted they might be literally spoken of the people Israel: yet as their captivity in Egypt was a figure of the slavery of sin, under which all mankind groaned, and as their delivery by Moses was a figure of man's redemption by our Saviour Christ, so these words in a mystical and spiritual sense apply to our Saviour, who in a more proper sense was the Son of God, than was the people of Israel. (Witham) ---

The application of this passage of the prophet to Christ, whereas in the simple letter it might appear otherwise, teaches us how to interpret the Old Testament; and that the principal sense is of Christ and his Church. (Bristow)

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[BIBLIOGRAPHY]

Ex Ægypto vocai filium meum. In the Septuagint Greek: ta tekna autou, filios ejus.

Haydock: Mat 2:16

By this example, we learn how great credit we owe to the Church in canonizing saints, and celebrating their holydays: by whose only warrant, without any word of Scripture, these holy Innocents have been honoured as martyrs, and their holyday kept ever since the apostles' time, although they died not voluntarily, nor all, perhaps, circumcised, and some even children of pagans. (St. Augustine, ep. 28.; Origen, hom. iii. in diversos.) (Bristow)

Haydock: Mat 2:18

A voice was heard in Rama. [4] St. Jerome takes Rama, not for the name of any city, but for a high place, as appears by his Latin translation. (Jeremias xxxi. 15.) But in all Greek copies here in St. Matthew, and in the Septuagint in Jeremias, we find the word itself Rama, so that it must signify a particular city. Rachel, who was buried at Bethlehem, is represented weeping (as it were in the person of those desolate mothers) the murder, and loss of so many children: and Rama being a city not far from Bethlehem, in the tribe of Benjamin, built on a high place, it is said that the cries and lamentations of these children, and their mothers, reached even to Rama. Cornel. a Lapide on Jeremias xxxi. thinks that these words were not only applied by the evangelist in a figurative sense, but that the prophet in the literal sense foretold these lamentations. (Witham)

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[BIBLIOGRAPHY]

Vox in Excelso audita est. Jeremias xxxi. 15.

Haydock: Mat 2:23

He shall be called a Nazarite, or a Nazarene. [5] Jesus was called a Nazarite, from the place where he was bred up in Galilee; and the Christians by the Jews were sometimes called Nazarenes, from Jesus of Nazareth. The evangelist would shew that this name, which the Jews through contempt gave to Christ and his disciples, had an honourable signification: and that this title was given in the predictions of the prophets to the Messias. But where, or in what prophet? For we find not the words exactly in any of the prophets. To this St. John Chrysostom answers, that St. Matthew took it from some prophetical writings that have been lost. St. Jerome gives two other answers: first, that the word Nazarene, from the Hebrew Nezer, signifies separated, and distinguished from others by virtue and sanctity: and so some that were particularly consecrated, and devoted to the service of God, were called Nazareans, as Joseph, (Deuteronomy xxxiii. 16,) Sampson, (Judges xvi. 17,) &c. Thus a Nazarene signifies one that is holy: and all the prophets, says St. Jerome, foretold that Christ should be holy. Therefore also it was that St. Matthew did not cite any one prophet, but the prophets in general. The second answer is, that a Nazarean (if derived from the Hebrew Netser ) signifies a flower, or bud; and so in the prophet Isaias, chap. xi. ver. 1) it is foretold of the Messias, that a flower shall ascend from the root of David. (Witham) ---

The reason why Jesus is called of Nazareth, and not of Bethlehem, is, because he was educated there, and was generally supposed to have been born there. Hence he was called the Galilean; and the people argued from that circumstance, that he was not the Messias, nor even a prophet, saying, Can the Christ come from Galilee? Search the Scriptures, and see that out of Galilee a prophet riseth not. (John vii. 52.) Again, in Nazareth the word was made flesh, though in Bethlehem he was produced to the world; and our Lord gives himself the same title, when he addressed Saul. I am Jesus of Nazareth, whom thou persecutest. (Acts. xxii.) He remained at Nazareth till he was about 30 years of age. (Haydock)

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[BIBLIOGRAPHY]

Nazaræus, Greek: nazoraios . St. John Chrysostom, hom. ix. in Matt. p. 66. Ed. Latinæ, Multa ex Propheticis periere monumenta. ---

St. Hieron. [St. Jerome] in Matt. pluraliter Prophetas vocans, ostendit se non verba de Scripturis sujpsisse, sed sensum: Nazaræus Sanctus interpretatur, Sanctum autem Dominum futurum, omnis Scriptura commemorat. Possumus et aliter dicere, quod etiam iisdem verbis juxta Hebraicam veritatem in Isaia Scriptum sit. chap. ix. ver. 1. Exiet Virgo de radice Jesse, et Nazaræus de radice ejus conscendet.

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Gill: Mat 2:2

Saying, where is he that is born king of the Jews?.... These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is,

for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot ⁱ is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ's birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is "the root and offspring of David, and the bright and morning star", Rev 22:16. This they saw "in the east"; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam's which is thus expressed, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel", Num 24:17 which is owned by some Jewish writers ^k to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah's titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them בר כוכבא "the son of a star"; but when he was discovered to be an impostor, they called him בר כוזיבא "the son of a lie": but I rather take it to be a sign of the Messiah's coming, and the meaning is, when a star shall דרך "walk" or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born ^l. Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms ^m what I have now mentioned, relates ⁿ the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter:

"A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.''

If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah's coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said ^o.

"The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;''

and in another place, ^p.

"When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours--and all men shall see it:''

once more it is affirmed as a tradition ^q that

"The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament--and then shall the king Messiah be revealed in all the world.''

Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said ^r that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls ^s "Caesaris Astrum", "Caesar's star", is this very star, which he in complaisance to that monarch ascribes to him. Pliny ^t makes mention

"of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.''

If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, ^u it is much to the purpose, and is as follows:

"There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.''

The end proposed by them in taking such a journey is expressed,

and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews.

Gill: Mat 2:3

When Herod the king had heard these things,.... That is, the report made by the wise men of the appearance of an unusual star, and of the birth of the king of the Jews, which they affirmed with all certainty, without any hesitation,

he was troubled, and all Jerusalem with him. Herod was troubled, his mind was disturbed and made uneasy, fearing he should be deposed, and lose his kingdom, to which he knew he had no just right and claim, being a foreigner; and "all Jerusalem", i.e. all the inhabitants of Jerusalem, who heard of this, were also troubled, and showed a concern at it with him; either feignedly, as knowing his jealousy, suspicion and cruelty; or in reality, because of tumults, commotions and wars, they might fear would arise upon this, having lost the true notion of the Messiah, as a spiritual king, saviour and redeemer. And hereby was fulfilled, in part, the famous prophecy in Gen 49:10 according to the sense of one ^w of the Targumists on it, who paraphrases it after this manner;

"Kings and governors shall not cease from the house of Judah, nor scribes, who teach the law, from his seed, until the time that the king Messiah, the least of his sons, comes, "and because of him", יתימסון עממיא, "the people shall melt."''

that is, they shall be distressed and troubled, their hearts shall melt like wax within them; which was their present case, though perhaps the paraphrast may design the Gentiles.

Gill: Mat 2:4

And when he had gathered all the chief priests,.... Here we have an account of Herod's conduct at this juncture; he calls a council, assembles the sanhedrim, gathers together the more learned persons in the city to consult with them upon this matter,

the chief priests, all of which he gathered together, and which seem to be many; and were not only the then present high priest and his substitutes, but all the principal persons of the priesthood, who were chosen from the rest, into the great sanhedrim, or council: and by

the scribes of the people are meant a sort of letter learned men, whose business it was to keep and write out copies of the law, and other things, for "the people"; they were the fathers of the traditions, and interpreters of the law to them; and therefore are called "the scribes of the people": as well also, because they were chosen from among the people, from any other tribe, and not from the tribe of Levi, from whom the priests were; so that one seems to design the "clergy", and the other the laity, in this assembly. The Septuagint render שוטרים "the officers of the people", by this same word the scribes, and scribes of the people, in Num 11:16 Jos 1:10. The learned Dr. Lightfoot ^x conjectures, that the persons of note, who were present at this time, were Hillell the president of the council, Shammai the vice president, the sons of Betira, Judah and Joshua, Bava ben Buta, Jonathan ben Uzziel, the Chaldee paraphrast, and Simeon the son of Hillell.

He demanded of them, or asked them with authority, as the chief captain did, Act 21:33 "where Christ", ο χριστος, the Christ, the Messiah

should be born? that is, where was the place of his birth as fixed in their prophecies, where, accordingly, they believed and expected he would be born. Herod's pretence, no doubt, in putting this question was, that he might be able to satisfy the wise men of the East about this matter; though the true reason within himself was, that he might know where this new born king was, in order to destroy him.

Gill: Mat 2:5

And they said unto him,.... They answer without any hesitation, it being a generally received notion, and a thing well known among them,

in Bethlehem of Judea; and give their reason for it; for

thus it is written by the prophet, that is, the prophet Micah, in whose prophecy, Mic 5:2 it stands, and is as follows:

Gill: Mat 2:6

And thou Bethlehem in the land of Juda,.... This prophecy, which the chief priests and scribes produced, as pointing at the place of Christ's birth, is owned by both ancient and later Jews ^y to be a prophecy of the Messiah. The difference between Micah and Matthew is easily reconciled. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, and both were one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Rth 1:2 and the Septuagint version of Jos 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Jos 19:15 and partly because its other name Ephratah was now disused, and so unknown to Herod, who was unacquainted with the books and prophecies of the Old Testament. Micah says this place was

little among the thousands of Judah. Matthew says, "not the least". But in this is no apparent contradiction, it might be "little" and yet "not the least"; besides, it might be "little" and "not little", or "not the least" in different respects, and at different times; it might be little, mean, and contemptible as to worldly splendour, riches, number of inhabitants, pompous buildings, &c. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, &c. and especially Christ. It might be little in Micah's time, and yet not in Matthew's; especially since it had received a considerable additional honour by Christ's being born there. Moreover, the words in Micah may be rendered, by way of interrogation, "art thou little, or the least?" To which the answer in Matthew is, "no, thou art not the least", &c. or else the word דבר may be understood, and the text be translated thus; "it is a small thing that thou art among the thousands of Judah, for out of thee", &c. a great honour shall be conferred on thee, the Messiah shall spring from thee. Again, what Micah calls "thousands", are in Matthew called "princes"; the reason of this is, because the tribes of Israel were divided into thousands, and every thousand had its prince; so that though here is a difference in words, yet none in sense. What Micah styles "a ruler in Israel", Matthew expresses by "a governor that shall rule or feed my people Israel"; but in this there is no contradiction. Add to all this, that it should be observed, that the Evangelist is not giving a version of his own, but of the chief priests and scribes; and therefore was it ever so faulty, they, and not he, must be chargeable with it; for he has acted the part of a faithful historian in giving it in the words in which they cited it ^z.

Gill: Mat 2:7

Then Herod, when he had privately called the wise men,.... As soon as he had got the intelligence of the place of the Messiah's birth, he called, or ordered the wise men to be brought into his presence, and that in a very private manner; lest the Jews, who knew his hypocrisy and deceit, should perceive his views, and enter into his designs, and so give the wise men some instructions, which would be prejudicial to the scheme he was forming in his own mind to destroy the young king; and having called them to him, he

inquired of them diligently what time the star appeared. He took a good deal of pains in examining them, he sifted them, and inquired of them with much accuracy, and exactness, the precise time of the star's appearing to them, how long ago it was when it was first observed by them; that hereby he might exactly know the age of Christ, and the better execute the bloody design he had formed, should the wise men disappoint him; and the better detect an impostor, should another afterwards arise, and set up himself for the king of the Jews.

Gill: Mat 2:8

And he sent them to Bethlehem,.... Having got out of them all that he could, and was for his purpose, he informs them of the place where they might find the person they came to inquire after, according to the account of it which the chief priests and scribes had given him; and then sends them away to Bethlehem, where Christ, according to prophecy, was to be born, and now was born. It may seem strange that neither any of the Jews, nor Herod, or any of his ministers and courtiers, should go along with these men to Bethlehem; since it was but a little way off, not above five or six miles from Jerusalem; and since the birth of such a person was no trivial thing, but an affair of great concern and importance. The Jews might not care to go, lest Herod should suspect that they were going to revolt from him, and set up this new born king against him; and it might be a piece of policy in Herod and his courtiers not to accompany them, for they might imagine that the parents of the child would be jealous and afraid of them, and would therefore conceal it, when they would be in no fear of strangers: and no doubt but the wise providence of God overruled and directed this matter, that so the young child Jesus might be preserved from the bloody designs of this tyrant; who often takes the wise in their own craftiness, and carries the counsel of the froward headlong. When he dismissed them he gave them this charge and these orders,

go and search diligently for the young child; go to Bethlehem, the place of his birth I have told you of, and there inquire and search in every house and family, omit none till you have found him;

and when you have found him bring me word again; give me a particular account of him, who are his parents, and where he dwells,

that I may come and worship him also: for they had declared, that the reason of their coming was to worship him; this he said hypocritically, in order to hide and cover his bloody intentions.

Gill: Mat 2:9

When they had heard the king,.... With great care and attention, what he had told them of the birth place of the young child; the strict charge he had given them to search diligently for him, and then return to him with an account of the whole affair; and his expressions of respect to the new born prince, which they took to be said in great sincerity,

they departed; took their leave of Herod and his court, and set forward on their journey from Jerusalem to Bethlehem:

and lo, to their great surprise and joy,

the star, which they saw in the east, then appeared; for, it seems, it had for some time disappeared: it looks as if it had been only seen at the time of Christ's birth, and when they were in their own country; for both here, and in Mat 2:2 they are only said to have seen it "in the east", that is, when they were in the east country; so that it seems from that time they had had no sight of it, not while they were on their journey, nor at Jerusalem; nor was it necessary they should. When they saw it in their own country, according to their best observation, it was over the land of Judea, and they were persuaded of it, that it was a certain sign that the king of the Jews was born: they therefore determine upon and prepare for a journey to Jerusalem, the metropolis of the nation, and where the king kept his court, to inquire for him; nor needed they the guidance of the star to direct them to a place so well known; but being in quest of him in an obscure place, and without any guide, this star appears to them; and, which is something very extraordinary,

went before them, till it came, and stood over, where the young child was. This star had a motion, kept pace with them, and was a guide unto them, till it and they came to the place where Christ was; and then it stood directly over the house, so that they had no need to inquire of any person for him. It is certain from hence, that this star was indeed a very unusual one; its being seen in the daytime, its motion and standing still, its situation, which must be very low, and its use to point out the very house where Christ was, show it to be so; but though it was an unusual appearance, it should not be thought incredible. ^a Varro relates, that

"from the time Aeneas went from Troy, he saw the star Venus in the daytime, day after day, till he came to the field of Laurentum, where he saw it no more, by which he knew that those lands were fatal.''

The appearing of this star, and then its disappearing for a time, agree, in some measure, with the account the Jews give of the star which they expect will be seen at the coming of the Messiah; for they ^b say,

"after seven days that star shall be hid, and the Messiah shall be hid for twelve months--when he shall descend, the pillar of fire shall be seen as before, in sight, and afterwards the Messiah shall be revealed, and many people shall be gathered to him.''

Gill: Mat 2:10

When they saw the star,.... Which by its appearance, size, brightness, &c. they knew to be the same with that which they had seen, when in their own country;

they rejoiced with exceeding great joy; a "pleonasm" or a redundancy of expression frequently used by the Hebrews, see Joh 4:6 and the Septuagint there; setting forth the rapture, the excess of joy they were in upon the sight of the star. Very probably before this, their hearts were sad, their countenances dejected, and they greatly discouraged, having taken so great a journey, and as yet to so little purpose. They had been at Jerusalem, where they expected to have found him that was born king of the Jews; they had been at court, and conversed with men of the greatest figure and intelligence, and could get no tidings of him; people of all ranks and degrees seemed to be troubled at the account they brought; no body cared to go along with them to Bethlehem: all these circumstances no doubt were discouraging to them; but as soon as they saw the star their spirits revived, joy filled their hearts, cheerfulness appeared in their countenances; and they pursued their journey with inexpressible delight, till they came to the place where the illustrious person was they were seeking after.

Gill: Mat 2:11

And when they were come into the house,.... Which they entered without making any inquiry, being fully assured by the star's standing right over it, that this was the house, and here was the king of the Jews, whom they were come to worship; and having entered in "they saw" some copies read ευρον,

they found the young child, with Mary his mother; in her lap, or arms, or in the house with her, for by this time he might go alone. Joseph perhaps was not at home, but about his business; and which might be so ordered by the providence of God, that so these men might only see the mother of Christ, who had no real father as man; who had they seen Joseph, might have took him to be his proper father. Upon the sight of the young child,

they fell down on their knees or faces to the ground, agreeably to the custom of their country,

and worshipped him as a king; giving him the same civil honour and respect, as they were wont to do to their own kings and princes; which custom began with Cyrus: for so Xenophon ^c says, that

"when the people saw him, παντες προσεκυνησαν, they all worshipped him; either because some were ordered to begin this custom; or else being amazed at the apparatus; or because he seemed to appear so great and beautiful; for before that time none of the Persians worshipped Cyrus.''

And when they had opened their treasures, that is, their purses, bags or boxes, in which they put those things they brought with them necessary for their journey;

they presented, or offered to him

gifts, gold, frankincense and myrrh: such things as they had; it being usual, not only with the Persians, but other eastern nations, to make presents to kings and great persons, when they made any addresses to them; which generally, among other things, consisted of gold, spices, myrrh, and the like, see Gen 43:11. Which last passage referred to, being a prophecy of the Messiah, has been thought by some now to have had its accomplishment, together with Isa 60:6 where frankincense as well as gold is mentioned, "they shall bring gold and incense" or frankincense; upon which a noted Jewish writer ^d observes, that gold and frankincense shall be brought privately as a present to the king Messiah. According to the Ethiopians, these wise men were three, whose names they give us; the name of him that offered the gold, was Annoson; he that offered the frankincense, was Allytar; and he that offered the myrrh, Kyssad ^e. The Papists call them the three kings of Colen, and say they lie buried in that place.

Gill: Mat 2:12

Being warned of God in a dream,.... It is likely they made a short stay at Bethlehem, might lodge there a night; at least laid themselves down a while to take some refreshment in sleep, after they had paid their respects to him that was born king of the Jews, and performed the whole business they came about; when in a dream they received a divine oracle, were admonished and counselled by God,

that they should not return to Herod: which would have been going back again, and out of their way; there being a nearer one from Bethlehem to their own country, than to go by Jerusalem, though Herod had charged them to return to him. Whether they had promised him they would, is not certain; it is probable they might; however, they thought it most advisable to hearken to the divine oracle; wherefore,

they departed into their own country another way. What became of these persons afterwards, and whether they were spiritually and savingly enlightened into the knowledge of Christ; what a report they made of him when they came into their own country, and the success thereof, we have no account of, either in sacred or profane history.

Gill: Mat 2:13

And when they were departed,.... That is immediately, or as soon as they were gone, or in a very little time after, probably the same night,

behold, the Angel of the Lord appeareth to Joseph in a dream; it is very likely the same angel who appeared to him in such sort, Mat 1:20 "saying arise", awake out of sleep, and rise from thy bed directly,

and take the young child and his mother. The angel does not say take thy wife and son; for though Mary was properly his wife, yet Christ was not properly his son. The child is also mentioned before the mother, not only because of his divine nature and office, in respect to which he was her God and Saviour; but because it was the preservation of the child that was chiefly regarded, and for which the providence of God was particularly concerned; wherefore Joseph is ordered to take them in proper carriages, and

flee into Egypt, which was near to Judea, and so a fit place to flee to; for a long and tedious journey would not have been suitable to the mother and her young child. Moreover, Egypt was out of Herod's jurisdiction; here he could not come at them, or have any power over them; besides, hereby a prophecy after mentioned was to have its accomplishment. Hence it appears to be lawful to flee from danger, from tyrants and persecutors, when the providence of God opens a way for escape. The angel goes on with his charge,

and be thou there until I bring thee word: continue there, do not remove elsewhere, or return back, till I speak with thee, or order and command thee otherwise; and gives the reason for his appearing to him in such a manner, and giving such a charge;

for Herod will seek the young child to destroy him: no less a person than Herod the king, a bloody minded man, revengeful, desperate, and resolute in whatsoever he undertakes, "will seek", diligently search and inquire for, not his parents, Joseph and Mary, who might have been safe, but "the young child", who was born king of the Jews, and which gave him a great deal of uneasiness; and that not to worship him, as he told the wise men, but

to destroy him, to take away his life; to prevent which the angel was sent with this charge to Joseph: for though he was born to die for the sins of his people, his time was not yet come; he was to grow up to years of maturity, he was to be a preacher of the Gospel, to do many miracles and at last to lay down his life of himself, voluntarily, and not to be taken away from him without his knowledge and will.

Gill: Mat 2:14

When he arose, he took the young child and his mother,.... That is, as soon as he awoke out of sleep, and rose from his bed, he did as he was commanded, he prepared for his journey; and very opportunely had the wise men presented their gifts; the gold they brought served to defray the expense of this journey, and which no doubt was so ordered by divine providence for this purpose. Joseph was very punctual and expeditious in obeying the command of God; he took the young child and his mother,

by night, the very selfsame night in which he had this notice; and which season was the most fitting to depart in for secrecy, and most commodious and agreeable to travel in, in those hot countries: hence it appears very manifest, that the coming of the wise men, and the departure of Joseph with Mary and Jesus into Egypt, could not be within a fortnight after the birth of Christ, nor any time before Mary's Purification; since such a journey must have been very improper and unsuitable, at any time within that period; but rather Jesus must be about two years of age, whether something under, or over, it matters not, when Joseph with him

departed into Egypt: what part of Egypt he went into is not certain. The Jews say that Jesus went to Alexandria in Egypt, and which is probable enough; since this was a place greatly resorted to at this time by Jews, and where provision was made for their sustenance; though they greatly mistake the person with whom he went; for they say ^f that R. Joshua ben Perachiah, whom they pretend was his master, went to Alexandria in Egypt, and Jesus with him. However, this is an acknowledgment of the truth of this part of Christ's history, that he was in Egypt; as also when they blasphemously and maliciously say ^g, did not Ben Stada, by whom they mean Jesus, bring enchantments or magic, כשפים ממצרים, "out of Egypt", in a cutting in the flesh? To which wicked accusation Arnobius seems to refer ^h, when he says,

"perhaps we may meet with many other of these reproachful and childish sayings; as that he was a magician, that he performed all these things by secret arts, and that he stole strange sciences, and the names of mighty angels, out of the temples of the Egyptians.''

Gill: Mat 2:15

And was there until the death of Herod,.... Which was in a very short time; for Eusebius ⁱ says, that immediately, in a very little time after the slaughter of the children at Bethlehem, the divine vengeance inflicted diseases on him, which quickly brought him to his end; so that, according to the learned Dr. Lightfoot ^k, Jesus was not above three or four months in Egypt. Now all this was brought about,

that it might be fulfilled; not by way of accommodation of phrases to a like event; or by way of type, which has a fresh completion in the antitype; or as a proverbial sentence which might be adapted to any remarkable deliverance out of hardship, misery and destruction; but literally, properly, and in the obvious sense thereof;

which was spoken of the Lord by the prophet, not Balaam, in Num 23:22 or Num 24:8 but in Hos 11:1 "when Israel was a child, then I loved him, and called my son out of Egypt": the meaning of which passage is, either in connection with the last clause of the foregoing chapter thus; "in a morning shall the king of Israel be cut off", נער כי, "because Israel is a child", a rebellious and disobedient one, acting a very weak and wicked part; "yet I have loved him, or do love him", and "have called", or "will call", (the past tense for the future, frequent in the Hebrew language, especially in the prophetic writings,) "my son out of Egypt"; who will be obliged to retire there for some time; I will make him king, set him upon the throne, who shall execute justice, and reign for ever and ever; or thus, "because Israel is a child", helpless and imprudent, and "I love him", though he is so, "therefore l will call", or I have determined to call

my son out of Egypt: who through a tyrant's rage and malice will be obliged to abide there a while; yet I will bring him from thence into the land of Judea, where he shall live and "help" my "servant", παιδος ^l, "child Israel"; shall instruct him in his duty, teach him the doctrines of the Gospel, and at last, by his sufferings and death, procure for him the pardon of all his transgressions; of which there is a particular enumeration in Mat 2:3. This is the natural and unconstrained sense of these words, which justifies the Evangelist in his citation and application of them to Christ's going to Egypt, and his return from thence, as I have elsewhere ^m shown.

Gill: Mat 2:16

Then Herod, when he saw that he was mocked,.... Herod, having waited a proper time for the return of the wise men, and they not coming, concluded he was tricked by them; though, no doubt, when they promised to return, and bring him word how things were, they seriously meant and designed a performance; but having met with a divine oracle, which ordered them another way, they thought it most advisable to obey God rather than man. Upon this,

Herod was exceeding wroth; partly at the usage he met with from the wise men, who according to his apprehension had put a trick upon him; and chiefly because his scheme was broke, which was by them to come at the knowledge and sight of the young child, and privately dispatch him: and now he might fear, which increased his wrath, that the child would escape his hands, and in time be set up for king, to the prejudice of him and his family; wherefore, to prevent this, if possible, he

sent forth his officers and soldiers, of his own will, without any show of law or justice, acting herein as an absolute and tyrannical prince,

and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under. A most cruel and barbarous action, and agrees with the character given of him, that he was in the beginning of his reign, and it seems too in the latter end of it, איש דמים ומרמה, "a bloody and deceitful man" ⁿ: he slew, or ordered to be slain, "children", infants who had done him no injury, nor were capable of doing any, and whose parents also had not disobliged him; he slew the infants at Bethlehem, because this was the place of the Messiah's birth, the knowledge of which he had got from the chief priests and scribes; he slew all of them, that there might be no possibility of the young child's escaping: and lest it should by any means escape to a neighbouring town or village, he slew all the children

in all the coasts thereof, in all the territories of Bethlehem, in all the towns and villages around it, as many as were

from two years old and under: for of such an age he supposed the newborn king to be; he knew he must be near that age, but could not exceed it,

according to the time which he had diligently inquired of the wise men; of the appearing of the star to them, and when they concluded this great and famous prince was born. This cruel murder of the infants seems to be hinted at by Josephus ^o, where he says, that "many slaughters followed the prediction of a new king"; and is more manifestly referred to by Macrobins, a Heathen author, though the story is mixed and confounded with other things; who reports ^p, that

"when Augustus heard, that among the children under two years of age, whom Herod king of the Jews ordered to be slain in Syria, that his son was also killed, said, it was better to be Herod's hog than his son.''

Killing of infants as soon as born, or while in their cradles, is by the Jews ascribed to one Lilith, which, R. Elias ^q says, is the name of a devil, which kills children; and indeed such an action is truly a diabolical one.

Gill: Mat 2:17-18

Then was fulfilled that which was spoken,.... By the slaughter of the infants at Bethlehem was literally accomplished what had been predicted by

Jeremy the prophet, in Jer 31:15.

in Rama was there a voice heard, &c. That this prophecy belongs not to the Babylonish captivity, but the times of the Messiah, appears from the whole context; which manifestly speaks of the miraculous conception of Christ, of the blessings of his kingdom to be enjoyed by his people, and of the new covenant to be made with them, as I have shown in another place ^r. Rama was not in Arabia, as Justin Martyr says ^s, but a town in the tribe of Benjamin, Jos 18:25 and very near to Bethlehem in the tribe of Juda: between these two places, and near to both of them, was the grave of Rachel, Gen 35:19 for which reason, and also because Rama belonged to Benjamin, a son of hers, and where, no doubt, many children were destroyed in this massacre, as well as at Bethlehem, Rachel is introduced in the prophecy representing the sorrowful mothers of those parts,

weeping for their children; whose distress and grief are signified by several words, "lamentation, weeping and great mourning", to express the excessiveness thereof, for they

would not be comforted; they refused to hear anything that might be suggested to them for their relief, because their children

were not, i.e. were dead, were not in the land of the living, and no more to be enjoyed by them in this world. I cannot forbear transcribing a remark made by a noted Jew ^t upon that passage in Gen 35:20. "And Jacob set a pillar upon her grave"; to show, says he, that Jacob saw that this thing was of the Lord, and that it would be an help to her children, as it is written, "a voice was heard in Rama", &c. wherefore he set a pillar upon her; and to show that the affair of her grave, that this היתה לעתיד "belonged to the time to come", he says, "that is the pillar of Rachel's grave unto this day": he means, יום הגאולה, "the day of redemption". And Rachel, in the passage of Jeremy, the Jews ^u themselves own, means the congregation of Israel.

Gill: Mat 2:19

But when Herod was dead,.... Who died, as before observed, a few months after this tragedy was acted; and, according to the ^w Jewish writers, on the seventh day of the month Cisleu, and which answers to the twenty fifth of our November: and was afterwards observed as a day of rejoicing by the Jews. The account which Josephus ^x, and from him Eusebius ^y, gives of his miserable death, is as follows; a burning fever seized him, with an intolerable itching all over his body, and continual pains of the colic; his feet swelled with a dropsy; he had an inflammation in the lower part of his belly: a putrefaction in his privy parts, which bred worms; a frequency and difficulty of breathing, and convulsions in all his members; he had a voracious appetite, a stinking breath, and his intestines abounded with ulcers; when he found that all means made use of were ineffectual, and that he must die, he attempted to lay violent hands upon himself, but was prevented, and soon after expired in a very miserable manner. Now some time after his death,

behold an angel of the Lord appeareth in a dream to Joseph in Egypt. It may be the same angel who appeared in the same manner, and ordered him to go into Egypt, with the young child and his mother; and who now brings him news of the death of Herod, and bids him return to the land of Israel; which shows the watchful providence of God, and the useful ministry of angels, concerned in the preservation of the infant Jesus.

Gill: Mat 2:20

Saying, arise, and take the young child and his mother,.... Joseph strictly observed and obeyed the divine command of the angel, who had ordered him to continue in Egypt, till he brought him word what he should do, and where he should go: here he was with Mary and Jesus, when the angel bid him arise, and take them with him,

and go into the land of Israel. He does not bid him go to Bethlehem or Nazareth, or any particular place, but the land of Israel, where he might go even into any part of it, without fear; and gives this reason for it,

for they are dead which sought the young child's life; meaning either Herod only, the plural number being put for the singular; or including Antipater his son with him, who might be equally concerned in seeking the life of Christ; since he was next heir, and whom Herod ^z ordered to be slain about five days before his death; or else designing with him many of the executioners of the infants at Bethlehem, and thereabout; who might have been, as well as he, miserable instances of divine vengeance, for their concern in that barbarous tragedy.

Gill: Mat 2:21

And he arose and took the young child and his mother,.... He exactly conformed in every circumstance to the orders given him, with respect to the persons he took, the place he went to, and the expeditiousness of doing it; and is an example of ready and cheerful obedience to the commands of God, worthy of imitation. We may learn from hence, as well as from some other instances already met with, a reason among others, why, though Mary was a virgin, and even if she was to continue so, yet she must be espoused to Joseph as her husband; that she might have one to take care of her and her young child, and be a means, under God, of preserving, protecting, and providing for them.

Gill: Mat 2:22

But when he heard that Archelaus,.... This Archelaus was a son of Herod the great by Malthace Samaritan, and was appointed by him for his successor a little before his death, and was upon it declared king by the populace, the soldiers, and those that were in power; all which is affirmed by Josephus ^a, and confirms the account given by the Evangelist; with whose account agrees what the Jewish chronologer says ^b, that

"Archelaus, the second king of the family of Herod, reigned after his father's death: and a little after he says, Caesar Augustus caused Archelaus to reign תחת אביו הורדוס "in the room of Herod his father"'';

which is the very phrase used by Matthew. Now this man was like his father, a very cruel wicked man; and, as the above chronologer says ^c, he ordered his troops, and slew at the feast of the passover, in the temple of the Lord, "nine thousand persons": though perhaps Josephus's account is truest, who says ^d, that he sent in his whole army upon the people, who had raised a sedition, and slew, whilst they were sacrificing, about "three thousand"; and this happened at the beginning of his reign, and indeed before he had scarce mounted the throne. And now the news of this might have reached the ears of Joseph, and be the reason why he

was afraid to go thither, into Judea, where Archelaus reigned.

Notwithstanding being warned of God in a dream, who never failed to advise him when in difficulty and distress, he did not go back again to Egypt, but

turned aside into the parts of Galilee; where Herod Antipas, another of Herod's sons, was tetrarch or governor; who was a milder person, and not so cruel and tyrannical as Archelaus: besides, Galilee was an obscure place, where, Joseph might reasonably think, he should live with Mary and Jesus unobserved, and free from danger.

Gill: Mat 2:23

And he came and dwelt in a city called Nazareth,.... Which was a city of Galilee, and where Joseph and Mary had both dwelt before, Luk 1:26 here they came and fixed their habitation,

that it might be fulfilled which was spoken by the prophet. This affair of going into Galilee, and settling at Nazareth, was brought about with this view, to accomplish what had been foretold by the prophets, or prophet, the plural number being used for the singular, as in Joh 6:45. And indeed it is so rendered here in the Syriac, Persic, and Ethiopic versions; and designs the prophet Isaiah, and respects that prophecy of his in Isa 11:1 "and there shall come forth a rod out of the stem of Jesse, and נצר, "a branch shall grow out of his roots"; a prophecy owned by the Jews ^e themselves to belong to the Messiah, and which was now fulfilled in Jesus; who as he was descended from Jesse's family, so by dwelling at Nazareth, he would appear to be, and would be "called a Nazarene, or Netzer, the branch"; being an inhabitant of Natzareth, or Netzer, so called from the multitude of plants and trees that grew there.

A Nazarene, as David de Pomis says ^f,

"is one that is born in the city Netzer, which is said to be in the land of Galilee, three days journey distant from Jerusalem.''

Now though Christ was not born, yet because he dwelt at Nazareth, and was educated there; hence the Jews frequently call him ישוע הנוצרי, "Jesus, the Nazarene ^g"; and sometimes only הנוצרי, "the Nazarene" ^h. They also design him by בן נצר, "Ben Netzer" ⁱ, of whom they say a great many evil things: and that Christ is often called Jesus of Nazareth, or the Nazarene, and his followers Nazarenes, from the place of his habitation, is known to everyone. One of Christ's disciples is called Netzer in the Talmud ^k, and made to plead for his life, because his name signified a branch, according to Isa 11:1. Surenhusius observes ^l, that the form לקיום מה שנאמר "to fulfil what is said", used by the Talmudists, and which he takes to be the same with this here, is used by them, when they allege not the very words of Moses, or the prophets, but their sense, which is deduced as a certain axiom from them; and thinks it is applicable to the present case.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 2:2

¹ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

NET Notes: Mat 2:3

¹ sn See the note on King Herod in 2:1.

NET Notes: Mat 2:4

¹ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

NET Notes: Mat 2:6

¹ sn A quotation from Mic 5:2.

NET Notes: Mat 2:7

¹ sn See the note on King Herod in 2:1.

NET Notes: Mat 2:8

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 2:9

¹ tn Grk “and behold the star.”

² tn See the note on the word “rose” in 2:2.

NET Notes: Mat 2:10

¹ tn Grk “they rejoiced with very great joy.”

NET Notes: Mat 2:11

¹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

³ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

NET Notes: Mat 2:12

¹ sn See the note on King Herod in 2:1.

NET Notes: Mat 2:13

¹ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

NET Notes: Mat 2:14

¹ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

NET Notes: Mat 2:15

¹ sn See the note on King Herod in 2:1.

² sn A quotation from Hos 11:1.

NET Notes: Mat 2:16

¹ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

² tn Or “soldiers.”

³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: Mat 2:18

¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

² tn Grk “are”; the Greek text uses a present tense verb.

³ sn A quotation from Jer 31:15.

NET Notes: Mat 2:19

¹ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

² tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

NET Notes: Mat 2:21

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.

NET Notes: Mat 2:22

¹ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

² sn See the note on King Herod in 2:1.

NET Notes: Mat 2:23

¹ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

² tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

³ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

Geneva Bible: Mat 2:3

When Herod the king had heard [these things], he was ^{( c )} troubled, and all Jerusalem with him.

^{( c )} Was much moved, for he was a foreigner, and became ruler by force; and the Jews were troubled; for wickedness is mad and raging.

Geneva Bible: Mat 2:4

And when he had gathered all the ^{( d )} chief priests and ^{( e )} scribes of the people together, he demanded of them where Christ should be born.

^{( d )} The chief priests, that is, such as were of Aaron's family, who were divided into twenty-four orders. (1Ch 24:5; 2Ch 36:14).

^{( e )} They that expound the law to the people, for the Hebrews take this word for another, which means as much as to expound and to declare.

Geneva Bible: Mat 2:6

And thou Bethlehem, [in] the land of Juda, art not the ^{( f )} least among the princes of Juda: for out of thee shall come a Governor, that ^{( g )} shall rule my people Israel.

^{( f )} Though you are a small town, yet you will be very famous and notable through the birth of the Messiah, who will be born in you.

^{( g )} That will rule and govern: for kings are rightly called leaders and shepherds of the people.

Geneva Bible: Mat 2:11

And when they were come into the house, they saw the young child with Mary his mother, and ^{( h )} fell down, and worshipped him: and when they had opened their ^{( i )} treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

^{( h )} A kind of humble and lovely reverence.

^{( i )} The rich and costly presents, which they brought him.

Geneva Bible: Mat 2:12

And being ^{( k )} warned of God in a dream that they should not return to Herod, they departed into their own country another way.

^{( k )} God warned and told them of it, even though they did not ask him.

Geneva Bible: Mat 2:13

^{( 2 )} 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.

^{( 2 )} Christ having just been born, begins to be crucified for us, both in himself, and also in his members.

Geneva Bible: Mat 2:17

Then was fulfilled that which was spoken ^{( l )} by Jeremy the prophet, saying,

^{( l )} For God speaketh by the mouth of the prophets.

Geneva Bible: Mat 2:18

In Rama was there ^{( m )} a voice heard, lamentation, and weeping, and great mourning, ^{( n )} Rachel weeping [for] her children, and would not be comforted, because they are not.

^{( m )} A voice of lamenting, weeping and howling.

^{( n )} That is to say, All who live around Bethlehem: for Rachel, Jacob's wife who died in childbirth, was buried by the road that leads to this town, which is also called Ephratah, because of the fruitfulness of the soil, and the plentifulness of corn.

Geneva Bible: Mat 2:19

^{( 3 )} But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,

^{( 3 )} Christ is brought up in Nazareth, after the death of the tyrant by God's providence: that by the very name of the place it might plainly appear to the world that he is the Lord's true Nazarite.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 2:1-23

1 The wise men from the east enquire after Christ;

3 at which Herod is alarmed.

9 They are directed by a star to Bethlehem, worship him, and offer their presents.

13 Joseph flees into Egypt with Jesus and his mother.

16 Herod slays the children;

20 himself dies.

23 Christ is brought back again into Galilee to Nazareth. "Fourth year before the account called Anno Domini."

Maclaren: Mat 2:1-12

The First-Fruits Of The Gentiles

Now when Jesus was born in Bethlehem of Judaea 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 Judaea: 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 be 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. 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.'--Matt. 2:1-12.

MATTHEW'S Gospel is the gospel of the King. It has a distinctly Jewish colouring. All the more remarkable, therefore, is this narrative, which we should rather have looked for in Luke, the evangelist who delights to emphasise the universality of Christ's work. But the gathering of the Gentiles to the light of Israel was an essential part of true Judaism, and could not but be represented in the Gospel which set forth the glories of the King. There is something extremely striking and stimulating to the imagination in the vagueness of the description of these Eastern pilgrims. Where they came from, how long they had been in travelling, how many they were, what was their rank, whither they went,--all these questions are left unsolved. They glide into the story, present their silent adoration, and as silently steal away.' The tasteless mediaeval tradition knows all about them: they were three; they were kings. It knows their names; and, if we choose to pay the fee, we can see their bones to-day in the shrine behind the high altar in Cologne Cathedral. How much more impressive is the indefiniteness of our narrative! How much more the half sometimes is than the whole!

I. We See Here Heathen Wisdom Led By God To The Cradle Of Christ.

It is futile to attempt to determine the nationality of the wise men. Possibly they were Persian magi, whose astronomy was half astrology and wholly observation, or they may have travelled from some place even deeper in the mysterious East; but, in any case, they were led by God through their science, such as it was. The great lesson which they teach remains the same, however subordinate questions about the nature of the star and the like may be settled. The sign in the heavens and its explanation were both of God, whether the one was a natural astronomical phenomenon or a supernatural light, and the other the conclusions of their science or the inbreathing of His wisdom. So they stand as representatives of the great truth, that, outside the limits of the people of revelation, God moved on hearts and led seeking souls to the light in divers manners. These silent strangers at the cradle carry on the line of recipients of divine messages outside of Israel which is headed by the mysterious Melchizedek, and includes that seer who saw a star arise out of Jacob, and which, in a wider sense, includes many a poet of their own' and many a patient seeker after truth. Human wisdom, as it is called, is God's gift. In itself, it is incomplete. It raises more questions than it solves. Its highest function is to lead to Jesus. He is Lord of the sciences, as of all that belongs to man; and notwithstanding all the appearances to the contrary at present, we may be sure that the true scope of all knowledge, and its certain end, is to lead to the recognition of Him.

May we not see in these Magi, too, a type of the inmost meaning of heathen religions? These faiths have in them points of contact with Christianity. Besides their falsehoods and abhorrent dark cruelties and lust-fulnesses, they enshrine confessions of wants which the King in the cradle alone can supply. Modern unbelieving teachers tell us that Christianity and they are alike products of man's own religious faculty. But the truth is that they are confessions of need, and Christianity is the supply of the need. At bottom, their language is the question of the wise men, Where is He?' Their sacrifices proclaim man's need of reconciliation. Their stories of the gods coming down in the likeness of men, speak of his longing for a manifestation of God in the flesh. The cradle and the cross are Heaven's answer to their sad questions.

II. The Contrast Of These Gentiles' Joyful Eagerness To Worship The King Of Israel.

With the alarm of his own people at the whisper of his name, is a prelude of the tragedy of his rejection, and the passing over of the kingdom to the Gentiles. Notice the bitter and scornful emphasis of that Herod the king; coming twice in the story in immediate connection with the mention of the true King. He was a usurper, caricaturing the true Monarch. Like most kings who have had great' tacked to their names, his greatness consisted mainly in supreme wickedness. Fierce, lustful, cunning, he had ruled without mercy; and now he was passing through the last stages of an old age without love, and ringed round by the fears born of his misdeeds. He trembles for his throne, as well he may, when he hears of these strangers. Probably he does not suppose them mixed up with any attempt to unseat him, or he would have made short work of them; unless, indeed, his craft led him to dissemble until he had sucked them dry and had used them to lead him to the infant rival, after which he may have meant to murder them too. But he recognises in their question the familiar tones of the Messianic hope, which he knew was ever lying like glowing embers in the breast of the nation, ready to be blown into a flame. His creatures in the capital might disown it, but he knew in his secret heart that he was a usurper, and that at any moment that smouldering hatred and hope might burn up him and his upstart monarchy. An evil conscience is full of fears, and shrinks from the good news that the King of all is at hand. His coming should be joy, as is that of the bursting spring or the rosy dawn; but our own sin makes the day of the Lord darkness and not light, and sends us cowering into our corners to escape these searching eyes.

Nor less tragic and perverted is the trouble which all Jerusalem' shared with Herod. The Magi had naturally made straight for the capital, expecting to find the new-born King there, and His city jubilant at His birth. But they traverse its streets only to meet none who know anything about Him. They must have felt like men who see, gleaming from far on some hillside, a brightness which has all vanished when they reach the spot, or like some of our mission converts brought to our Christian country,' and seeing how little our people care for the Christ whom they have learned to know. Their question indicates utter bewilderment at the contrast between what they had seen in the East and what they found in Jerusalem. They must have been still more perplexed if they observed the effect of their question. Nobody in Jerusalem knew anything about their King. That was strange enough. But nobody wanted Him. That was stranger still. A prophet had long ago called on Zion' to rejoice greatly' because thy King cometh'; but now anxiety and terror cloud all faces. It was partly because self-interest bound many to Herod, and partly because they all feared that any outburst of Messianic hopes would lead to fresh cruelties inflicted by the relentless, trembling tyrant. So the Magi, who represented the eagerness of Gentile hearts grasping the new hopes, and claiming some share in Israel's Messiah, saw His own people careless, and, if moved from their apathy, alarmed at the unwelcome tidings that the promise which had shone as a great light through dreary centuries was at last on the eve of fulfilment. So the first page on the gospel history anticipates the sad issue: They shall come from the east, and from the west,' and you yourselves shall be thrust out.

III. Then Followed The Council Of The Theologians.

With its solemn illustration of the difference between orthodoxy and life, and of the utter hollowness of mere knowledge, however accurate, of the letter of Scripture. The questions as to the composition of this gathering of authorities, and of the variations between the quotation of Micah in the text and its form in the Hebrew, do not concern us now. We may remark on the evident purpose of God to draw forth the distinct testimony of the ecclesiastical rulers to the place of Messiah's birth, and on the fact that this, the most ancient interpretation of the prophecy, is vouched to us by existing Jewish sources as having been the traditional one until the exigencies of controversy with Christians pushed it aside Notice the different conduct of Herod, the Magi, and the scribes. The first is entangled in a ludicrous contradiction. He believes that Messiah is to be born in Bethlehem, and yet he determines to set himself against the carrying out of what he must, in some sense, believe to be God's purpose. If this infant is God's Messiah, I will kill Him,' is surely as strange a piece of policy gone mad as ever the world heard of. But it is perhaps not more insane than much of our own action, when we set ourselves against what we know to be God's will, and consciously seek to thwart it. A child trying to stop a train by pushing against the locomotive has as much chance of success. The scribes, again, are quite sure where Messiah is to be born; but they do not care to go and see if He is born. These strangers, to whom the hope of Israel is new, may rush away, in their enthusiasm, to Bethlehem; but they, to whom it had lost all gloss, and become a commonplace, would-take no such trouble. Does not familiarity with the gospel produce much the same effect on many of us? Might not the joy and the devotion, however ignorant if compared with our better knowledge of the letter, which mark converts from heathenism, shame the tepid zeal and unruffled composure of us, who have heard all about Christ, till it has become wearisome? Here on the very threshold of the gospel story is the first instance of the lesson taught over and over again in it, namely, the worthlessness of head knowledge, and the constant temptation of substituting it for that submission of the will and that trust of the heart, which alone make religion. The most impenetrable armour against the gospel is the familiar and lifelong knowledge of the gospel.

The Magi, on their part, accept with implici confidence the information. They have followed the star; they have now a more sure word, and they will follow that. They were led by their science to contact with the true guide. He that is faithful in his use of the dimmest light will find his light brighten. The office of science is not to lead to Christ by a road discovered by itself, but to lead to the Word of God which guides to Him. Not by accident, nor without profound meaning, did both methods of direction unite to point these earnest seekers, who were ready to follow every form of guidance, to the Monarch whom they sought.

IV. Herod's Crafty Counsel Need Not Detain Us.

We have already remarked on its absurdity. If the child were not Messiah, he need not have been alarmed; if it were, his efforts were fruitless. But he does not see this, and so plots and works underground in the approved fashion of kingcraft. His reason for questioning the Magi as to the time was, of course, to get an approximate age of the infant, that he might know how widely to fling his net. He did it privately, so as to keep any inkling of his plot secret till he had secured the further information which he hoped to delude them into bringing. Like other students and recluses fed upon great thoughts, the Magi were very easily deceived. Good, simple people, they were no match for Herod, and told him all without suspicion, and set off to look for the child, quite convinced of his good faith; while he, no doubt, breathed more freely when he had got them out of Jerusalem, and congratulated himself on having done a good stroke of business in making them his spies. He was probably within a few months of his death. The world was already beginning to slip from him. But before he passed to his account, he too was brought within sight of the Christ, and summoned to yield his usurped dominion to the true King. How different this old man's reception of the tidings of the nativity from Simeon's! His hostility, in its cruelty, its blundering cunning and its impotence, is a type of the relations of the world-power to Christ. The rulers take counsel together, against His anointed. He that sitteth in the heavens shall laugh.'

V. We Have Next The Discovery Of The King.

The reappearing star becomes the guide to the humble house. It cannot have been an ordinary star, for no such could have pointed the precise house among all the homes of Bethlehem. The burst of joy at its reappearance vividly suggests the perplexity of the recent days, and the support given by its welcome beam to the faith which had accepted, not perhaps without some misgivings caused by the indifference of the teachers, the teaching of the prophecy. Surely that faith would be more than ever tried by the humble poverty in which they found the King. The great paradox of Christianity, the manifestation of divinest power in uttermost weakness, was forced upon them in its most startling form. This child on His mother's lap, with none to do Him homage, and in poverty which makes our costly gifts seem out of place, this is the King, whose coming set stars ablaze and drew us hither. Is this all?' Their Eastern religions were not unfamiliar with the idea of incarnation. Their Eastern monarchies were splendid. They must have felt a shock at the contrast between what they expected and what they found. They learned the lesson which all have to learn, that Christ disappoints as well as fulfils the expectations of men, that the mightiest power is robed in lowliness, and the highest manifestation of God begins with a helpless infant on His mother's knee. These wise men were not repelled. Our modern wise men are not all as wise as they.

VI. Adoration And Offering Follow Discovery.

The worship' of the Magi cannot have been adoration in the strict sense. We attribute too much to them if we suppose them aware of Christ's divinity. But it was clearly more than mere reverence for an earthly King. It hovered on the border-line, and meant an indefinite submission and homage to a partially discerned superiority, in which the presence of God was in some sort special. The old mediaeval interpretation of the offered gold as signifying recognition of His kingship, the frankincense of His deity, and the myrrh of His death, is so beautiful that one would fain wish it true. But it cannot pretend to be more than a fancy. We are on surer ground when we see in the gifts the choicest pro-duets of the land of the Magi, and learn the lesson that the true recognition of Christ will ever be attended by the spontaneous surrender to Him of our best. These gifts would not be of much use to Mary. If there had been a practical man' among the Magi, he might have said,' What is the use of giving such things to such a household?' And it would have been difficult to have answered. But love does not calculate, and the impulse which leads to consecrate the best we have to Him is acceptable in His sight.

This earliest page in the gospel history is a prophecy of the latest. These are the first-fruits of the Gentiles unto Christ. They bear in their hands a glass which showeth many more,' who at last will come like them to the King of the whole earth. They shall bring gold and incense; and they shall show forth the praises of the Lord.' There were Gentiles at the cradle and at the cross. The Magi learned the lessons which the East especially needed, of power in weakness, royalty in lowliness, incarnation not in monstrous forms or with destructive attributes, but in feeble infancy which passes through the ordinary stages of development. The Greeks who sought to see Jesus when near the hour of His death, learned the lesson for want of which their nation's culture rotted away, Except a corn of wheat fall into the ground and die, it abideth alone.' So these two groups, one at the beginning, the other at the end, one from the mysterious East, the other from the progressive and cultured West, received each a half of the completed truth, the gospel of Incarnation "and Sacrifice, and witness to the sufficiency of Christ for all human needs, and to the coming of the time when all the races of men shall gather round the throne to which cradle and cross have exalted Him, and shall recognise in Him the Prince of all the kings of the earth, and the Lamb slain for the sins of the world.

Maclaren: Mat 2:13-23

The King In Exile

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: 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. 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 Judaea 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.'--Matt. 2:13-23.

DELITZSCH, in his New Investigations into the orgin and Plan of the Canonical Gospels, tries to show that Matthew is constructed on the plan of the Pentateuch. The analogy is somewhat strained, but there are some striking points of correspondence. He regards Matthew 1. to Matt. 2:15 as answering to Genesis. It begins with the genesis of Jesus,' and, as the Old Testament book ends with the migration of Israel to Egypt, so this section of the Gospel ends with the flight of the Holy Family to the same land. The section from Matt. 2:15 to the end of the Sermon on the Mount answers to Exodus, and here the parallels are striking. The murder of the innocents at Bethlehem by Herod answers to Pharaoh's slaughter of Hebrew children; the Exodus, to the return to Nazareth; the call of Moses at the bush, to the baptism of Jesus; the forty years in the wilderness, to the forty days' desert hunger and temptation; and the giving of the law from Sinai, to the Sermon on the Mount, which contains the new law for the kingdom of God. Without supposing that the evangelist moulded his Gospel on the plan of the Pentateuch, we cannot but see that there is a real parallel between the beginnings of the national life of Israel and the commencement of the life of Christ. Our present text brings this parallel into great prominence. It is divided into three sections, each of which has for its centre an Old Testament prophecy.

I. We Have First The Flight Into Egypt And The Prophecy Fulfilled Therein.

The appearance of the angel seems to have followed immediately on the departure of the Magi. They were succeeded by a loftier visitor from a more distant land, coming to lay richer gifts and a more absolute homage at the infant's feet. The angel of the Lord, who had already eased Joseph's honest and troubled heart by disclosing the secret of Mary's child, comes again. To Mary he had appeared waking; her meek eyes could look on him, and her obedient ears hear his voice. But Joseph, who stood on a lower spiritual level, needed the lower form of revelation by dream, which betokens less susceptibility in the recipient and less importance in the communication. It is the only form appropriate to his power of receiving, and four times it is mentioned as granted to him. The warning to the wise men was also conveyed in a dream. We can scarcely help recalling the similar prominence of dreams in the history of the earlier Joseph, whose life was moulded in order to bring Israel into Egypt.

The angel speaks of the young child and His mother,' reversing the order of nature, as if he bowed before the infant, Lord of men as well as angels,' and would deepen the lesson which so many signs gathering round the cradle were teaching the silent Joseph, that Mary and he were but humble ministers of the child's. The partial instruction given, and the darkness left lying over the future, are in accordance with the methods of God's leading, which always gives light enough for the next duty, and never for the one after that. The prompt and precise obedience of Joseph to the heavenly vision is emphatically expressed by the verbal repetition of the command in the account of its fulfilment. There was no hesitation, no reluctance, no delay. On the very night, as it appears, of the dream, he rose up; the simple preparations were quickly made; the wise men's gifts would help to sustain their modest wants, and before the day broke they were on their road. How strangely blended in our Lord's life, from the very dawning, are dignity and lowliness, glory and reproach! How soon His brows are crowned with thorns! The adoration of the Magi witnesses to Him as the King of Israel and the hope of the world. The flight of which that adoration was the direct cause witnesses no less clearly to Him as despised and rejected, tasting sorrow in His earliest food, and not having where to lay His head.

But the most important part of the story is the connection which Matthew discerns between it and Hosea's words. In their original place they are not a prophecy at all, but simply a part of a tender historical resume of God's dealings with Israel, by which the prophet would touch his contemporaries' hearts into penitence and trust. How, then, is the evangelist justified in regarding them as prophetic, and in looking on Christ's flight as their fulfilment? The answer is to be found in that analogy between the national and the personal Israel which runs through all the Old Testament, and reaches its greatest clearness in the second part of Isaiah's prophecies. Jesus Christ was what Israel was destined and failed to be, the true Servant of God, His Anointed, His Son, the medium of conveying His name to the world. The ideal of the nation was realised in Him. His brief stay in Egypt served the very same purpose in His life which their four hundred years there did in theirs,--it sheltered Him from enemies, and gave Him room to grow. Just as the infant nation was unawares fostered in the very lap of the country which was the symbol of the world hostile to God, so the infant Christ was guarded and grew there. The prophecy is a prophecy just because it is history; for the history was all a shadow of the future, and He is the true Israel and the Son of God. It would have been fulfilled quite as really, that is to say, the parallel between Christ and the nation would have been as fully carried out, if His place of refuge had been in some other land; but the precise outward identity helps to point the parallel to unobservant eyes. The great truth taught by it of the typical relation between the nation and the Person is the key to large regions of Old Testament history and prophecy. Rightly, therefore, does Matthew call our attention to this pregnant fact, and bid us see in the divine selection of the place where the young life of God manifest in the flesh was sheltered, a fulfilment of prophecy. Egypt was the natural asylum of every fugitive from Palestine, but a deeper reason bent the steps of the Holy Family to the shelter of its palms and temples.

II. The Slaughter Of The Innocents, And The Prophecy Fulfilled Therein.

Herod's fierce rage, enflamed by the dim suspicion that these wily Easterns have gone away laughing in their sleeves at having tricked him, and by the dread that they may be stirring up armed defenders of the infant King, is in full accord with all that we know of him. The critics who find the story of the massacre unhistorical,' because Josephus does not mention it, must surely be very anxious to discredit the evangelist, and very hard pressed for grounds to do so, or they would not commit themselves to the extraordinary assumption that nothing is to be believed outside of the pages of Josephus. A splash or two of blood of poor innocents,' more or less, found on the Idumean tyrant's bloody skirts, could be of little consequence in the eyes of those who knew what a long saturnalia of horrors his reign had been; and the number of the infants under two years old in such a tiny place as Bethlehem would be small, so that their feeble wail might well fail to reach the ears even of contemporaries. But there is no reason for questioning the simple truth of a story so like the frantic cruelty and sleepless suspicion of the grey-headed tyrant, who was stirred to more ferocity as the shades of death gathered about him, and power slipped from his rotting hands. Of all the tragic pictures which Scripture gives of a godless old age, burning with unquenchable hatred to goodness and condemned to failure in all its antagonism, none is touched with more lurid hues than this. What a contrast between the king de jure, the cradled infant; and the king de facto, going down to his loathsome death, which all but he longed for! He may well stand as a symbol of the futility of all opposition to Christ the King.

The fate of these few infants is a strange one. In their brief lives they have won immortal fame. They died for the Christ whom they never knew. These lambs were slain for the sake of the Lamb who lived while they died, that by His death they might live for ever. These

Little flowers of martyrdom,Roses by the whirlwind shorn,'

head the long procession as martyrs, if not in intent, yet in fact, and, we may be sure, are now amongst the palm-bearing crowd, being the first-fruits to God and the Lamb.' O happy little ones!' says St. Augustine, but just born, not yet tempted, not yet struggling, already crowned.' Even in His infancy, Christ came to bring not peace, but a sword, and the shadow of suffering for Him already attended the brightness of His rising. But even in His infancy His coming abolished death, and made all who partook, even by anticipation, of His suffering, sharers in His glory. The weeping mothers of Bethlehem might have taken for their own the comfort which the prophet addresses to the weeping Rachel, in the context of the words quoted by Matthew: Refrain thy voice from weeping, and thine eyes from tears Thy children shall come again to their own border.'

That quotation, from Jeremiah 31:16, requires a brief consideration. The original is still less a prophecy than was the passage in Hosea. It is a highly imaginative and grandly weird personification of the mighty mother of three of the tribes, stirring in her tomb, and lifting up the shrill lamentation of Eastern grief over her children carried away to captivity. That hopeless wail from the grave by Bethlehem is heard as far north as Ramah, beyond Jerusalem. Once again, says Matthew, the same grief might have been imaginatively heard from the long-silent tomb so near the scene of this pitiful tragedy. And the second ancestral weeping was fuller of woe than the bitterness of that first lament; for this bewailed the actual slaughter of innocents, and wept the miseries that so soon gathered round the coming of the King, so long waited for. Seeing that the prophet's words do not describe a fact, but are a poetical personification to convey simply the idea of calamity, which might make the dead mother weep, the word fulfilled' can obviously be applied to them only in a modified and somewhat elastic sense, and is sufficiently defended if we recognise in the slaughter of these children a woe which, though small in itself, yet, when considered in reference to its inflicter, a usurping king of the Jews, and in reference to its occasion, the desire to slay the God-sent King, and in reference to its innocent victims, and in reference to its place as first of the tragic series of martyrdoms for Messiah, was heavy with a sorer burden of national disaster, when seen by eyes made wise by death, than even the captivity which seemed to falsify the promises of God and the hopes of a thousand years.

III. The Return To Nazareth, And The Prophecy Fulfilled Therein.

They who patiently wait for guidance, and move not till the cloud moves, are never disappointed, nor left undirected. Joseph is a pattern of self-abnegating submission, and an example of its rewards. The angel ever comes again to those who have once obeyed him and continue to wait. This third appearance is described in the same words as the former. His coming was the appearance of a familiar presence. His command begins by a verbal repetition of the former summons, Arise and take the young child and His mother, and go,' and then passes to a singular allusion to that command to Moses which was the first step towards the former calling of God's son--the nation--out of Egypt. All the men are dead which sought thy life,' was the encouragement to Moses to go back. They are dead that sought the young child's life,' is the encouragement to Joseph. It sums up in one sentence the failure of the first attempt, and is like an epitaph cut on a tombstone for a man yet living,--a prophecy of the end of all succeeding efforts to crush Christ and thwart His work. The dreaded infant's hand' is mightier than all mailed fists, or fingers that hold a pen. Christ lives and grows; Herod rots and dies.

Apparently Joseph's intention was to return to Bethlehem. He may have thought that Nazareth would scarcely satisfy the angel's injunction to go to the Land of Israel,' or that David's city was the right home for David's heir. At all events, his perplexity appeals to Heaven for direction; and, for the fourth time, his course is marked for him by a dream, whether through the instrumentality of the angel who knew the way to his couch so well, we are not told. Archelaus, Herod's son, who had received Judaea on the partition at his father's death, was a smaller Herod, as cruel and less able. There was more security in the obscurity of Nazareth, under the less sanguinary sway of Antipas, whose share of his father's vices was his lust, rather than his ferocity. So, after so many wanderings, and with such strange new experience and thoughts, the silent, steadfast Joseph and the meek mother bring back their mysterious charge and secret to the humble old home. Matthew does not seem to have known that it had formerly been their home, but his account is no contradiction of Luke's.

Again he is reminded of a prophecy, or perhaps, rather, of many prophecies, for he uses the plural prophets,' as if he were summing up the tenor of more than one utterance. The words which he gives are not found in any prophet. But we know that to call a man a Nazarene' was the same thing as to call him lowly and despised. The scoff of the Pharisee to Nicodemus's timid appeal on Christ's behalf, and the guileless Nathaniel's question, show that. The fact that Christ by His residence in Nazareth became known as the Nazarene,' and so shared in the contempt attaching to all Galileans, and especially to the inhabitants of that village, is a kind of concentration of all the obscurity and ignominy of His lot. The name was nailed over His head on the cross as a scornful re-ductio ad absurdum of His claims to be King of Israel This explanation of the evangelist's meaning does not exclude a reference in his mind to the prophecy in Isaiah 11:1, where Messiah is called a branch,' or more properly, a shoot,' for which the Hebrew word is netzer. The name Nazareth is probably etymologically connected with that word, and may have been given to the little village contemptuously to express its insignificance. The meaning of the prophecy is that the offspring of David, who should come when the Davidic house was in the lowest depths of obscurity, like a tree of which only the stump is left, should not appear in royal pomp, or in a lofty condition, but as insignificant, feeble, and of no account. Such prophecy was fulfilled in the very fact that He was all His life known as of Nazareth,' and the verbal assonance between that name, the shoot' and the word Nazarene,' is a fingerpost pointing to the meaning of the place of abode chosen for Him. The mere fact of residence there, and the consequent contempt, do not exhaust the prophecies to which reference is made. These might have been fulfilled without such a literal and external fulfilment. But it serves, like the literal riding upon an ass, and many other instances in Christ's life, to lead dull apprehensions to perceive more plainly that He is the theme of all prophecy, and that in His life the trivial is significant and nothing is accidental.

MHCC: Mat 2:1-8

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.

MHCC: Mat 2:9-12

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.

MHCC: Mat 2:13-15

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.

MHCC: Mat 2:16-18

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.

MHCC: Mat 2:19-23

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.

Matthew Henry: Mat 2:1-8

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 3:4) 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 (Luk 2:15, etc.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, Luk 2:17, Luk 2:18. After that, Simeon and Anna spoke of him, by the Spirit, to all that were disposed to heed what they said, Luk 2:38. 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 49:10.

II. Who and what these wise men were; they are here called Magou - 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 (Act 8:9, Act 8:11), and of Elymas, the sorcerer (Act 13:6), 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 Mat 8:11, Mat 8:12. 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 2:6. Arabia is called the land of the east (Gen 25:6), and the Arabians are called men of the east, Jdg 6:3. 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, Amo 5:26. 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 24:17. 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 Judaea 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, Mat 2:3. 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, Mat 2:4-6. 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 2:7. It was generally known that Christ should be born at Bethlehem (Joh 7:42); 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, Jos 19:15. 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 5:2, 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, Psa 87:6. 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 (2Sa 23:15); 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, Mat 2:7, Mat 2:8. 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 (Mat 2:7, Mat 2:8). 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.

Matthew Henry: Mat 2:9-12

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, Mat 2:9, Mat 2:10. 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 22:16. 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 (Psa 32:8), 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, 2Pe 1:19. 2. Observe how joyfully they followed God's direction (Mat 2:10). 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, Son 3:3, Son 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 64:5), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Psa 105:3. 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, Mat 2:11. 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 (Psa 72:10), They shall bring presents, and offer gifts. See Isa 60:6. 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 Caesar, the things that are Caesar'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, Mat 2:12. 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, chrēmatisthentes - 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.

Matthew Henry: Mat 2:13-15

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, Mat 2:13. 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, Mat 1:20. 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 37:28. 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 15:10), who was sanctified from the womb, Jer 1:5. 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 12:4.

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 (Mat 10:23): 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 12:16. 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 19:25.

II. Joseph's obedience to this command, Mat 2:14. 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 11:8. 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 19:1. 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 11:1), 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 (Exo 4:22); 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 (Ecc 1:9); 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.

Matthew Henry: Mat 2:16-18

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 potae, plus sitiuntur aquae - 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, Ecc 7:17. 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, Mat 10:34, Mat 10:35. 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 Aethiopic 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 Caesar 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 (Mat 2:17, Mat 2:18); Then was fulfilled that prophecy (Jer 31:15), 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 40:1), 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 35:16, Gen 35:19. Compare 1Sa 10:2. 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, 1Th 4:13. 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.

Matthew Henry: Mat 2:19-23

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 51:12, Isa 51:13) especially considering that at death, not only their envy and hatred are perished (Ecc 9:6), and they cease from troubling (Job 3:17), 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, Mat 2:19-21. 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, Mat 2:22, Mat 2:23. 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, Mat 2:22. 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, Mat 2:22. 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, Luk 1:26, Luk 1:27. 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 11:1. 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, Jdg 13:5), and Joseph, who is called a Nazarite among his brethren (Gen 49:26), and to whom that which was prescribed concerning the Nazarites, has reference, Num 6:2, etc. 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 53:2, Isa 53:3), a Worm, and no man (Psa 22:6, Psa 22:7), that he should be an Alien to his brethren Psa 69:7, Psa 69:8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a Nazarene.

Barclay: Mat 2:1-2

It was in Bethlehem that Jesus was born. Bethlehem was quite a little town six miles to the south of Jerusalem. In the olden days it had been called Ephrath or Ephratah. The name Bethlehem means The House of Bread, and Bethlehem stood in a fertile countryside, which made its name a fitting name. It stood high up on a grey limestone ridge more than two thousand five hundred feet in height. The ridge had a summit at each end, and a hollow like a saddle between them. So, from its position, Bethlehem looked like a town set in an amphitheatre of hills.

Bethlehem had a long history. It was there that Jacob had buried Rachel, and had set up a pillar of memory beside her grave (Gen 48:7; Gen 35:20). It was there that Ruth had lived when she married Boaz (Rth 1:22), and from Bethlehem Ruth could see the land of Moab, her native land, across the Jordan valley. But above all Bethlehem was the home and the city of David (1Sa 16:1; 1Sa 17:12; 1Sa 20:6); and it was for the water of the well of Bethlehem that David longed when he was a hunted fugitive upon the hills (2Sa 23:14-15).

In later days we read that Rehoboam fortified the town of Bethlehem (2Ch 11:6). But in the history of Israel, and to the minds of the people, Bethlehem was uniquely the city of David. It was from the line of David that God was to send the great deliverer of his people. As the prophet Micah had it: "O Bethlehem Ephratah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from old, from ancient days" (Mic 5:2).

It was in Bethlehem, David's city, that the Jews expected great David's greater Son to be born; it was there that they expected God's Anointed One to come into the world. And it was so.

The picture of the stable and the manger as the birthplace of Jesus is a picture indelibly etched in our minds; but it may well be that that picture is not altogether correct. Justin Martyr, one of the greatest of the early fathers, who lived about A.D. 150, and who came from the district near Bethlehem, tells us that Jesus was born in a cave near the village of Bethlehem (Justin Martyr: Dialogue with Trypho, 78, 304); and it may well be that Justin's information is correct. The houses in Bethlehem are built on the slope of the limestone ridge; and it is very common for them to have a cave-like stable hollowed out in the limestone rock below the house itself, and very likely it was in such a cave-stable that Jesus was born.

To this day such a cave is shown in Bethlehem as the birthplace of Jesus and above it the Church of the Nativity has been built. For very long that cave has been shown as the birthplace of Jesus. It was so in the days of the Roman Emperor, Hadrian, for Hadrian, in a deliberate attempt to desecrate the place, erected a shrine to the heathen god Adonis above it. When the Roman Empire became Christian, early in the fourth century, the first Christian Emperor, Constantine, built a great church there, and that church, much altered and often restored, still stands.

H. V. Morton tells how he visited the Church of the Nativity in Bethlehem. He came to a great wall, and in the wall there was a door so low that he had to stoop to enter it; and through the door, and on the other side of the wall, there was the church. Beneath the high altar of the church is the eave, and when the pilgrim descends into it he finds a little cavern about fourteen yards tong and four yards wide, lit by silver lamps. In the floor there is a star, and round it a Latin inscription: "Here Jesus Christ was born of the Virgin Mary."

When the Lord of Glory came to this earth, he was born in a cave where men sheltered the beasts. The cave in the Church of the Nativity in Bethlehem may be that same cave, or it may not be. That we will never know for certain. But there is something beautiful in the symbolism that the church where the cave is has a door so low that all must stoop to enter. It is supremely fitting that every man should approach the infant Jesus upon his knees.

Barclay: Mat 2:1-2

When Jesus was born in Bethlehem there came to do him homage wise men from the East. The name given to these men is Magi, and that is a word which is difficult to translate. Herodotus (1: 101,132) has certain information about the Magi. He says that they were originally a Median tribe. The Medes were part of the Empire of the Persians. They tried to overthrow the Persians and substitute the power of the Medes. The attempt failed. From that time the Magi ceased to have any ambitions for power or prestige, and became a tribe of priests. They became in Persia almost exactly what the Levites were in Israel. They became the teachers and instructors of the Persian kings. In Persia no sacrifice could be offered unless one of the Magi was present. They became men of holiness and wisdom.

These Magi were men who were skilled in philosophy, medicine and natural science. They were soothsayers and interpreters of dreams. In later times the word Magus developed a much lower meaning, and came to mean little more than a fortune-teller, a sorcerer, a magician, and a charlatan. Such was Elymas, the sorcerer (Act 13:6, Act 13:8), and Simon who is commonly called Simon Magus (Act 8:9, Act 8:11). But at their best the Magi were good and holy men, who sought for truth.

In those ancient days all men believed in astrology. They believed that they could foretell the future from the stars, and they believed that a man's destiny was settled by the star under which he was born. It is not difficult to see how that belief arose. The stars pursue their unvarying courses; they represent the order of the universe. If then there suddenly appeared some brilliant star, if the unvarying order of the heavens was broken by some special phenomenon, it did look as if God was breaking into his own order, and announcing some special thing.

We do not know what brilliant star those ancient Magi saw. Many suggestions have been made. About 11 B.C. Halley's comet was visible shooting brilliantly across the skies. About 7 B.C. there was a brilliant conjunction of Saturn and Jupiter. In the years 5 to 2 B.C. there was an unusual astronomical phenomenon. In those years, on the first day of the Egyptian month, Mesori, Sirius, the dog star, rose helically, that is at sunrise, and shone with extraordinary brilliance. Now the name Mesori means the birth of a prince, and to those ancient astrologers such a star would undoubtedly mean the birth of some great king. We cannot tell what star the Magi saw; but it was their profession to watch the heavens, and some heavenly brilliance spoke to them of the entry of a king into the world.

It may seem to us extraordinary that those men should set out from the East to find a king, but the strange thing is that, just about the time Jesus was born, there was in the world a strange feeling of expectation of the coming of a king. Even the Roman historians knew about this. Not so very much later than this Suetonius could write, "There had spread over all the Orient an old and established belief, that it was fated at that time for men coming from Judaea to rule the world" (Suetonius: Life of Vespasian, 4: 5). Tacitus tells of the same belief that "there was a firm persuasion ... that at this very time the East was to grow powerful, and rulers coming from Judaea were to acquire universal empire" (Tacitus: Histories, 5: 13). The Jews had the belief that "about that time one from their country should become governor of the habitable earth" (Josephus: Wars of the Jews, 6: 5, 4). At a slightly later time we find Tiridates, King of Armenia, visiting Nero at Rome with his Magi along with him (Suetonius: Life of Nero, 13: 1). We find the Magi in Athens sacrificing to the memory of Plato (Seneca: Epistles, 58: 3 1). Almost at the same time as Jesus was born we find Augustus, the Roman Emperor, being hailed as the Saviour of the World, and Virgil, the Roman poet, writing his Fourth Eclogue, which is known as the Messianic Eclogue, about the golden days to come.

There is not the slightest need to think that the story of the coming of the Magi to the cradle of Christ is only a lovely legend. It is exactly the kind of thing that could easily have happened in that ancient world. When Jesus Christ came the world was in an eagerness of expectation. Men were waiting for God and the desire for God was in their hearts. They had discovered that they could not build the golden age without God. It was to a waiting world that Jesus came; and, when he came, the ends of the earth were gathered at his cradle. It was the first sign and symbol of the world conquest of Christ.

Barclay: Mat 2:3-9

It came to the ears of Herod that tile wise men had come from the East, and that they were searching for the little child who had been born to be King of the Jews. Any king would have been worried at the report that a child had been born who was to occupy his throne. But Herod was doubly disturbed.

Herod was half Jew and half Idumaean. There was Edomite blood in his veins. He had made himself useful to the Romans in the wars and civil wars of Palestine, and they trusted him. He had been appointed governor in 47 B.C.; in 40 B.C. he had received the title of king; and he was to reign until 4 B.C. He had wielded power for long. He was called Herod the Great, and in many ways he deserved the title. He was the only ruler of Palestine who ever succeeded in keeping the peace and in bringing order into disorder. He was a great builder; he was indeed the builder of the Temple in Jerusalem. He could be generous. In times of difficulty he remitted the taxes to make things easier for the people; and in the famine of 25 B.C. he had actually melted down his own gold plate to buy corn for the starving people.

But Herod had one terrible flaw in his character. He was almost insanely suspicious. He had always been suspicious, and the older he became the more suspicious he grew, until, in his old age, he was, as someone said, "a murderous old man." If he suspected anyone as a rival to his power, that person was promptly eliminated. He murdered his wife Mariamne and her mother Alexandra. His eldest son, Antipater, and two other sons, Alexander and Aristobulus, were all assassinated by him. Augustus, the Roman Emperor, had said, bitterly, that it was safer to be Herod's pig than Herod's son. (The saying is even more epigrammatic in Greek, for in Greek hus (5300) is the word for a pig, and huios (5207) is the word for a son).

Something of Herod's savage, bitter, warped nature can be seen from the provisions he made when death came near. When lie was seventy he knew that he must die. He retired to Jericho, the loveliest of all his cities. He gave orders that a collection of the most distinguished citizens of Jerusalem should be arrested on trumped-up charges and imprisoned. And he ordered that the moment he died, they should all be killed. He said grimly that he was well aware that no one would mourn for his death, and that he was determined that some tears should be shed when he died.

It is clear how such a man would feel when news reached him that a child was born who was destined to be king. Herod was troubled, and Jerusalem was troubled, too, for Jerusalem well knew the steps that Herod would take to pin down this story and to eliminate this child. Jerusalem knew Herod, and Jerusalem shivered as it waited for his inevitable reaction.

Herod summoned the chief priests and the scribes. The scribes were the experts in scripture and in the law. The chief priests consisted of two kinds of people. They consisted of ex-high priests. The high priesthood was confined to a very few families. They were the priestly aristocracy, and the members of these select families were called the chief priests. So Herod summoned the religious aristocracy and the theological scholars of his day, and asked them where, according to the scriptures, the Anointed One of God should be born. They quoted the text in Mic 5:2to him. Herod sent for the wise men, and despatched them to make diligent search for the little child who had been born. He said that he, too, wished to come and worship the child; but his one desire was to murder the child born to be king.

No sooner was Jesus born than we see men grouping themselves into the three groups in which men are always to be found in regard to Jesus Christ. Let us look at the three reactions.

(i) There was the reaction of Herod, the reaction of hatred and hostility. Herod was afraid that this little child was going to interfere with his life, his place, his power, his influence, and therefore his first instinct was to destroy him.

There are still those who would gladly destroy Jesus Christ, because they see in him the one who interferes with their lives. They wish to do what they like, and Christ will not let them do what they like; and so they would kill him. The man whose one desire is to do what he likes has never any use for Jesus Christ. The Christian is the man who has ceased to do what he likes, and has dedicated his life to do as Christ likes.

(ii) There was the reaction of the chief priests and scribes, the reaction of complete indifference. It did not make the slightest difference to them. They were so engrossed in their Temple ritual and their legal discussions that they completely disregarded Jesus. He meant nothing to them.

There are still those who are so interested in their own affairs that Jesus Christ means nothing to them. The prophet's poignant question can still be asked: "Is it nothing to you, all you who pass by?" (Lam 1:12).

(iii) There was the reaction of the wise men, the reaction of adoring worship, the desire to lay at the feet of Jesus Christ the noblest gifts which they could bring.

Surely, when any man realizes the love of God in Jesus Christ, he, too, should be lost in wonder, love and praise.

Barclay: Mat 2:9-12

So the wise men found their way to Bethlehem. We need not think that the star literally moved like a guide across the sky. There is poetry here, and we must not turn lovely poetry into crude and lifeless prose. But over Bethlehem the star was shining. There is a lovely legend which tells how the star, its work of guidance completed, fell into the well at Bethlehem, and that it is still there and can still be seen sometimes by those whose hearts are pure.

Later legends have been busy with the wise men. In the early days eastern tradition said that there were twelve of them. But now the tradition that there were three is almost universal. The New Testament does not say that there were three, but the idea that there were three no doubt arose from the threefold gift which they brought.

Later legend made them kings. And still later legend gave them names, Caspar, Melchior and Balthasar. Still later legend assigned to each a personal description, and distinguished the gift which each of them gave to Jesus. Melchior was an old man, grey haired, and with a long beard, and it was he who brought the gift of gold. Caspar was young and beardless, and ruddy in countenance, and it was he who brought the gift of frankincense. Balthasar was swarthy, with the beard newly grown upon him, and it was he who brought the gift of myrrh.

From very early times men have seen a peculiar fitness in the gifts the wise men brought. They have seen in each gift something which specially matched some characteristic of Jesus and his work.

(i) Gold is the gift for a king. Seneca tells us that in Parthia it was the custom that no one could ever approach the king without a gift. And gold, the king of metals, is the fit gift for a king of men.

So then Jesus was "the Man born to be King." But he was to reign, not by force, but by love; and he was to rule over men's hearts, not from a throne, but from a Cross.

We do well to remember that Jesus Christ is King. We can never meet Jesus on an equality. We must always meet him on terms of complete submission. Nelson, the great admiral, always treated his vanquished opponent?, with the greatest kindness and courtesy. After one of his naval victories, the defeated admiral was brought aboard Nelson's flagship and on to Nelson's quarter-deck. Knowing Nelson's reputation for courtesy, and thinking to trade upon it, he advanced across the quarter-deck with hand outstretched as if he was advancing to shake hands with an equal. Nelson's hand remained by hi.' side. "Your sword first," he said, "and then your hand." Before we must be friends with Christ, we must submit to Christ.

(ii) Frankincense is the gift for a priest. It was in the Temple worship and at the Temple sacrifices that the sweet perfume of frankincense was used. The function of a priest is to open the way to God for men. The Latin word for priest is pontifex, which means a bridge-builder. The priest is the man who builds a bridge between men and God.

That is what Jesus did. He opened the way to God; he made it possible for men to enter into the very presence of God.

(iii) Myrrh is the gift for one who is to die. Myrrh was used to embalm the bodies of the dead.

Jesus came into the world to die. Holman Hunt has a famous picture of Jesus. It shows Jesus at the door of the carpenter's shop in Nazareth. He is still only a boy and has come to the door to stretch his limbs which had grown cramped over the bench. He stands there in the doorway with arms outstretched, and behind him, on the wall, the setting sun throws his shadow, and it is the shadow of a cross. In the background there stands Mary, and as she sees that shadow there is the fear of coming tragedy in her eyes.

Jesus came into the world to live for men, and, in the end, to die for men. He came to give for men his life and his death.

Gold for a king, frankincense for a priest, myrrh for one who was to die--these were the gifts of the wise men, and, even at the cradle of Christ, they foretold that he was to be the true King, the perfect High Priest, and in the end the supreme Saviour of men.

Barclay: Mat 2:13-15

The ancient world had no doubt that God sent his messages to men in dreams. So Joseph was warned in a dream to flee into Egypt to escape Herod's murderous intentions. The flight into Egypt was entirely natural. Often, throughout the troubled centuries before Jesus came, when some peril and some tyranny and some persecution made life intolerable for the Jews, they sought refuge in Egypt. The result was that every city in Egypt had its colony of Jews; and in the city of Alexandria there were actually more than a million Jews, and certain districts of the city were entirely handed over to them. Joseph in his hour of peril was doing what many a Jew had done before; and when Joseph and Mary reached Egypt they would not find themselves altogether amidst strangers, for in every town and city they would find Jews who had sought refuge there.

It is an interesting fact that in after days the foes of Christianity and the enemies of Jesus used the stay in Egypt as a peg to attach their slanders to him. Egypt was proverbially the land of sorcery, of witchcraft and of magic. The Talmud says, "Ten measures of sorcery descended into the world; Egypt received nine, the rest of the world one". So the enemies of Jesus declared that it was in Egypt that Jesus had learned a magic and a sorcery which made him able to work miracles, and to deceive men.

When the pagan philosopher, Celsus, directed his attack against Christianity in the third century, that attack which Origen met and defeated, he said that Jesus was brought up as an illegitimate child, that he served for hire in Egypt, that he came to the knowledge of certain miraculous powers, and returned to his own country and used these powers to proclaim himself God (Origen: Contra Celsum 1: 38). A certain Rabbi, Eliezer ben Hyrcanus, said that Jesus had the necessary magical formulae tattooed upon his body so that he would not forget them. Such were the slanders that twisted minds connected with the flight to Egypt; but they are obviously false, for it was as a little baby that Jesus was taken to Egypt, and it was as a little child that he was brought back.

Two of the loveliest New Testament legends are connected with the flight into Egypt. The first is about the penitent thief. Legend calls the penitent thief Dismas, and tells that he did not meet Jesus for the first time when they both hung on their crosses on Calvary. The story runs like this. When Joseph and Mary were on their way to Egypt, they were waylaid by robbers. One of the robber chiefs wished to murder them at once and to steal their little store of goods. But something about the baby Jesus went straight to Dismas' heart, for Dismas was one of these robbers. He refused to allow any harm to come to Jesus or his parents. He looked at Jesus and said, "O most blessed of children, if ever there come a time for having mercy on me, then remember me, and forget not this hour". So, the legend says, Jesus and Dismas met again at Calvary, and Dismas on the cross found forgiveness and mercy for his soul.

The other legend is a child's story, but it is very lovely. When Joseph and Mary and Jesus were on their way to Egypt, the story runs, as the evening came they were weary, and they sought refuge in a cave. It was very cold, so cold that the ground was white with hoar frost. A little spider saw the little baby Jesus, and he wished so much that he could do something to keep him warm in the cold night. He decided to do the only thing he could and spin his web across the entrance of the cave, to make, as it were, a curtain there.

Along the path came a detachment of Herod's soldiers, seeking for children to kill to carry out Herod's bloodthirsty order. When they came to the cave they were about to burst in to search it, but their captain noticed the spider's web, covered with the white hoar frost and stretched right across the entrance to the eave. "Look," he said, "at the spider's web there. It is quite unbroken and there cannot possibly be anyone in the cave, for anyone entering would certainly have torn the web."

So the soldiers passed on, and left the holy family in peace, because a little spider had spun his web across the entrance to the cave. And that, so they say, is why to this day we put tinsel on our Christmas trees, for the glittering tinsel streamers stand for the spider's web, white with the hoar frost, stretched across the entrance of the cave on the way to Egypt. It is a lovely story, and this much, at least, is true, that no gift which Jesus receives is ever forgotten.

The last words of this passage introduce us to a custom which is characteristic of Matthew. He sees in the flight to Egypt a fulfilment of the word spoken by Hosea. He quotes it in the form: Out of Egypt have I called my son. That is a quotation from Hos 11:1, which reads: "When Israel was a child, I loved him, and out of Egypt I called my son".

It can be seen at once that in its original form this saying of Hosea had nothing to do with Jesus, and nothing to do with the flight to Egypt It was nothing more than a simple statement of now God had delivered the nation of Israel from slavery and from bondage in the land of Egypt.

We shall see, again and again, that this is typical of Matthew's use of the Old Testament. He is prepared to use as a prophecy about Jesus any text at all which can be made verbally to fit, even although originally it had nothing to do with the question in hand, and was never meant to have anything to do with it. Matthew knew that almost the only way to convince the Jews that Jesus was the promised Anointed One of God was to prove that he was the fulfilment of Old Testament prophecy. And in his eagerness to do that he finds prophecies in the Old Testament where no prophecies were ever meant. When we read a passage like this we must remember that, though it seems strange and unconvincing to us, it would appeal to those Jews for whom Matthew was writing.

Barclay: Mat 2:16-18

We have already seen that Herod was a past master in the art of assassination. He had no sooner come to the throne than he began by annihilating the Sanhedrin, the supreme court of the Jews. Later he slaughtered three hundred court officers out of hand. Later he murdered his wife Mariamne, and her mother Alexandra, his eldest son Antipater, and two other sons, Alexander and Aristobulus. And in the hour of his death he arranged for the slaughter of the notable men of Jerusalem.

It was not to be expected that Herod would calmly accept the news that a child had been born who was going to be king. We have read how he had carefully enquired of the wise men when they had seen the star. Even then he was craftily working out the age of the child so that he might take steps towards murder, and now he put his plans into swift and savage action. He gave orders that every child under two years of age in Bethlehem and the surrounding district should be slaughtered.

There are two things which we must note. Bethlehem was not a large town, and the number of the children would not exceed from twenty to thirty babies. We must not think in terms of hundreds. It is true that this does not make Herod's crime any the less terrible, but we must get the picture right.

Secondly, there are certain critics who hold that this slaughter cannot have taken place because there is no mention of it in any writer outside this one passage of the New Testament. The Jewish historian Josephus, for instance, does not mention it. There are two things to be said. First, as we have just seen, Bethlehem was a comparatively small place, and in a land where murder was so widespread the slaughter of twenty or thirty babies would cause little stir, and would mean very little except to the broken-hearted mothers of Bethlehem. Second, Carr notes that Macaulay, in his history, points out that Evelyn, the famous diarist, who was a most assiduous and voluminous recorder of contemporary events, never mentions the massacre of Glencoe. The fact that a thing is not mentioned, even in the places where one might expect it to be mentioned, is no proof at all that it did not happen. The whole incident is so typical of Herod that we need not doubt that Matthew is passing the truth down to us.

Here is a terrible illustration of what men will do to get rid of Jesus Christ. If a man is set on his own way, if he sees in Christ someone who is liable to interfere with his ambitions and rebuke his ways, his one desire is to eliminate Christ; and then he is driven to the most terrible things, for if he does not break men's bodies, he will break their hearts.

Again, at the end of this passage, we see Matthew's characteristic way of using the Old Testament. He quotes Jer 31:15, "Thus says the Lord: a voice is heard in Ramah, lamentation and bitter weeping; Rachel is weeping for her children; she refuses to be comforted for her children, because they are not."

The verse in Jeremiah has no connection with Herod's slaughter of the children: the picture in Jeremiah was this. Jeremiah was picturing the people of Jerusalem being led away in exile. In their sad way to an alien land they pass Ramah, and Ramah was the place where Rachel lay buried (1Sa 10:2); and Jeremiah pictures Rachel weeping, even in the tomb, for the fate that had befallen the people.

Matthew is doing what he so often did. In his eagerness he is finding a prophecy where no prophecy is. But, again, we must remind ourselves that what seems strange to us seemed in no way strange to those for whom Matthew was writing in his day.

Barclay: Mat 2:19-23

In due time Herod died, and when Herod died the whole kingdom over which he had ruled was split up. The Romans had trusted Herod, and they had allowed him to reign over a very considerable territory, but Herod well knew that none of his sons would be allowed a like power. So he had divided his kingdom into three, and in his will he had left a part to each of three of his sons. He had left Judaea to Archelaus; Galilee to Herod Antipas; and the region away to the northeast and beyond Jordan to Philip.

But the death of Herod did not solve the problem. Archelaus was a bad king, and he was not to last long upon the throne. In fact he had begun his reign with an attempt to out-Herod Herod, for he had opened his rule with the deliberate slaughter of three thousand of the most influential people in the country. Clearly, even now that Herod was dead, it was still unsafe to return to Judaea with the savage and reckless Archelaus on the throne. So Joseph was guided to go to Galilee where Herod Antipas, a much better king, reigned.

It was in Nazareth that Joseph settled, and it was in Nazareth that Jesus was brought up. It must not be thought that Nazareth was a little quiet backwater, quite out of touch with life and with events.

Nazareth lay in a hollow in the hills in the south of Galilee. But a lad had only to climb the hills for half tile world to be at his door. He could look west and the waters of the Mediterranean, blue in the distance, would meet his eyes; and he would see the ships going out to the ends of the earth. He had only to look at the plain which skirted the coast, and he would see, slipping round the foot of the very hill on which he stood, the road from Damascus to Egypt, the land bride to Africa. It was one of the greatest caravan routes in the world.

It was the road by which centuries before Joseph had been sold down into Egypt as a slave. It was the road that, three hundred years before, Alexander the Great and his legions had followed. It was the road by which centuries later Napoleon was to march. It was the road which in the twentieth century Allenby was to take. Sometimes it was called The Way of the South, and sometimes the Road of the Sea. On it Jesus would see all kinds of travellers from all kinds, of nations on all kinds of errands, coming, and going from the ends of the earth.

But there was another road. There was the road which left the sea coast at Acre or Ptolemais and went out to the East. It was the Road of the East. It went out to the eastern bounds and frontiers of the Roman Empire. Once again the cavalcade of the caravans and their silks and spices would be continually on it, and on it also the Roman legions clanked out to the frontiers.

Nazareth indeed was no backwater. Jesus was brought up in a town where the ends of the earth passed the foot of the hilltop. From his boyhood days he was confronted with scenes which must have spoken to him of a world for God.

We have seen how Matthew clinches each event in the early life of Jesus with a passage from the Old Testament which he regards as a prophecy. Here Matthew cites a prophecy: "He shall be called a Nazarene"; and here Matthew has set us an insoluble problem, for there is no such text in the Old Testament. In fact Nazareth is never mentioned in the Old Testament. No one has ever satisfactorily solved the problem of what part of the Old Testament Matthew has in mind.

The ancient writers liked puns and plays on words. It has been suggested that Matthew is playing on the words of Isaiah in Isa 11:1: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots." The word for branch is netser (05342); and it is just possible that Matthew is playing on the word Nazarene and the word Netser (05342); and that he is saying at one and the same time that Jesus was from Nazareth and that Jesus was the Netser (05342), the promised Branch from the stock of Jesse, the descendant of David, the promised Anointed King of God. No one can tell. What prophecy Matthew had in mind must remain a mystery.

So now the stage is set; Matthew has brought Jesus to Nazareth and in a very real sense Nazareth was the gateway to the world.

The Years Between

Before we move on to the third chapter of Matthew's gospel there is something at which we would do well to look. The second chapter of the gospel closes with Jesus as a little child; the third chapter of the gospel opens with Jesus as a man of thirty (compare Luk 3:23). That is to say, between the two chapters there are thirty silent years. Why should it have been so? What was happening in those silent years? Jesus came into the world to be the Saviour of the world, and for thirty years he never moved beyond the bounds of Palestine, except to the Passover at Jerusalem. He died when he was thirty-three, and of these thirty-three years thirty were spent without record in Nazareth. To put it in another way, ten-elevenths of Jesus' life were spent in Nazareth. What was happening then?

(i) Jesus was growing up to boyhood, and then to manhood, in a good home; and there can be no greater start to life than that. J. S. Blackie, the famous Edinburgh professor, once said in public, "I desire to thank God for the good stock-in-trade, so to speak, which I inherited from my parents for the business of life." George Herbert once said, "A good mother is worth a hundred schoolmasters." So for Jesus the years passed, silently but mouldingly, in the circle of a good home.

(ii) Jesus was fulfilling the duties of an eldest son. It seems most likely that Joseph died before the family had grown up. Maybe he was already much older than Mary when they married. In the story of the Wedding Feast at Cana of Galilee there is no mention of Joseph, although Mary is there, and it is natural to suppose that Joseph had died.

So Jesus became the village craftsman of Nazareth to support his mother and his younger brothers and sisters. A world was calling him, and yet he first fulfilled his duty to his mother and to his own folks and to his own home. When his mother died, Sir James Barrie could write, "I can look back, and I cannot see the smallest thing undone." There lies happiness. It is on those who faithfully and ungrudgingly accept the simple duties that the world is built.

One of the great examples of that is the great doctor, Sir James Y. Simpson, the discoverer of chloroform. He came from a poor home. One day his mother took him on her knee and began to darn his stockings. When she had finished, she looked at her neat handiwork. "My, Jamie," she said. "mind when your mither's away that she was a grand darner." Jamie was the "wise wean, the little box of brains," and his family knew it. They had their dreams for him. His brother Sandy said, "I aye felt he would be great some day." And so, without jealousy and willingly, his brothers worked in the bakeshop and at their jobs that the lad might have his college education and his chance. There would have been no Sir James Simpson had there not been simple folk willing to do simple things and to deny themselves so that the brilliant lad might have his chance.

Jesus is the great example of one who accepted the simple duties of the home.

(iii) Jesus was learning what it was like to be a working man. He was learning what it was like to have to earn a living, to save to buy food and clothes, and maybe sometimes a little pleasure; to meet the dissatisfied and the critical customer, and the customer who would not pay his debts. If Jesus was to help men, he must first know what men's lives were like. He did not come into a protected cushioned life; he came into the life that any man must live. He had to do that, if he was ever to understand the life of ordinary people.

There is a famous story of Marie Antoinette, the Queen of France, in the days when the storm of the French Revolution was brooding over the country before it broke. Men were starving; the mob was rioting. The Queen asked what all the uproar was about. She was told: "They have no bread." "If they have no bread," she said, "let them eat cake." The idea of a life without plenty was an idea which did not come within her horizon. She did not understand.

Jesus worked in Nazareth for all the silent years in order that he might know what our life was like, and that, understanding, he might be able to help.

(iv) Jesus was faithfully performing the lesser task before the greater task was given to him to do. The great fact is that, if Jesus had failed in the smaller duties, the mighty task of being the Saviour of the world could never have been given to him to do. He was faithful in little that he might become master of much. It is a thing never to be forgotten that in the everyday duties of life we make or mar a destiny, and we win or lose a crown.

Constable: Mat 1:1--4:12

I. The introduction of the King 1:1--4:11

"Fundamentally, the purpose of this first part is to introduce the reader to Jesus on the one hand and to the religious leaders on the other."³⁰

The first two chapters of this section prepare the reader for Jesus' ministry. Consequently they serve as a prologue to the Gospel.

Constable: Mat 2:1-23

C. The King's childhood 2:1-23

There is nothing in chapter 2 that describes Jesus Himself. Therefore Matthew's purpose was not simply to give the reader information about Jesus' childhood. Rather he stressed the reception that the Messiah received having entered the world. The rulers were hostile, the Jewish religious leaders were indifferent, but the Gentiles welcomed and worshipped Him. These proved to be typical responses throughout Jesus' ministry as Matthew's Gospel reveals. This literary device of presenting implication and then realization is common in the first Gospel. Also in this chapter there are several references to the fulfillment of Old Testament prophecies (vv. 5-6, 15, 17-18, 23). Matthew wanted to continue to prove that Jesus was the promised Messiah who fulfilled what the prophets had predicted. Another purpose of this chapter was to show God's providential care of His Son.

Constable: Mat 2:1-12

1. The prophecy about Bethlehem 2:1-12

2:1-2 When did the Magi visit Jesus in Bethlehem?⁷⁴ There are several factors that point to a time about a year after Jesus' birth. First, Matthew described Jesus as a "child" (Gr. paidion, v. 11), not an "infant" (Gr. brephos, cf. Luke 2:24). Second, Jesus' family was residing in a house (v. 11), not near a manger (cf. Luke 2:1-20). Third, Herod's edict to destroy all the male children two years old and under (v. 16) suggests that Jesus fell within this age span. Fourth, Joseph and Mary brought the offering of poor people to the temple when they dedicated Jesus about 40 days after His birth (Luke 2:24). After receiving the Magi's gifts, they could have presented the normal offering (cf. Lev. 12). Fifth, Joseph and Mary's decision to return to Judea from Egypt (v. 22) implies that Judea is where they had lived before they took refuge in Egypt.

Matthew carefully identified the Bethlehem in Judea, in contrast to the Bethlehem in Zebulun (Josh. 19:15), as the birthplace of Jesus. This was important because the prophecy of Messiah's birthplace was specifically Bethlehem of Judah, the hometown of King David (v. 6; Mic. 5:2).

"Herod the Great, as he is now called, was born in 73 B.C. and was named king of Judea by the Roman Senate in 40 B.C. By 37 B.C. he had crushed, with the help of Roman forces, all opposition to his rule. Son of the Idumean Antipater, he was wealthy, politically gifted, intensely loyal, an excellent administrator, and clever enough to remain in the good graces of successive Roman emperors. His famine relief was superb and his building projects (including the temple, begun 20 B.C.) admired even by his foes. But he loved power, inflicted incredibly heavy taxes on the people, and resented the fact that many Jews considered him a usurper. In his last years, suffering an illness that compounded his paranoia, he turned to cruelty and in fits of rage and jealousy killed close associates, his wife Mariamne (of Jewish descent from the Maccabeans), and at least two of his sons . . ."⁷⁵

"Behold" (Gr. idou) is a Hebraic expression that Matthew used to point out the wise men. They are the focus of his attention in this pericope.

It is not easy to identify the Magi (from the Gr. magoi) precisely. The Greek word from which we get "magi" comes from a Persian word that means experts regarding the stars. Centuries before Christ's time they were a priestly caste of Medes who could interpret dreams (cf. Dan. 1:20; 2:2; 4:7; 5:7). Later the term broadened to include men interested in dreams, magic, astrology, and the future. Some of these were honest inquirers after the truth, but others were charlatans (cf. Acts 8:9; 13:6, 8). The Magi who came to Jerusalem came from the East. Probably they came from Babylon that had been for centuries a center for the study of the stars.⁷⁶

"The tradition that the Magi were kings can be traced as far back as Tertullian (died c. 225). It probably developed under the influence of OT passages that say kings will come and worship Messiah (cf. Pss 68:29, 31; 72:10-11; Isa. 49:7; 60:1-6). The theory that there were three wise men' is probably a deduction from the three gifts (2:11). By the end of the sixth century, the wise men were named: Melkon (later Melchior), Balthasar, and Gasper. Matthew gives no names. His magoi come to Jerusalem (which, like Bethlehem, has strong Davidic connections [2 Sam 5:5-9]), arriving, apparently . . ., from the east--possibly from Babylon, where a sizable Jewish settlement wielded considerable influence, but possibly from Persia or from the Arabian desert. The more distant Babylon may be supported by the travel time apparently required . . ."⁷⁷

The magi's question (v. 2) was not, Where is He who has been born to become King of the Jews? but, Where is He who has been born King of the Jews? Jesus' status as Israel's king did not come to Him later in His life. He was born with it (cf. 27:37). In this respect He was superior to Herod who saw the young child as a threat to his throne.⁷⁸

What Jesus' star was remains problematic. Some scholars have suggested a conjunction of the planets Jupiter and Saturn in the constellation of Pisces. Others believed it was a supernova (a star that explodes and emits unusual light for several weeks or months), a comet, or some other planetary conjunctions or groupings. Still others believed it was something strictly supernatural. Whatever it was, it was the same star that guided the Magi to Jesus' house in Bethlehem or at least to Bethlehem (v. 9).⁷⁹

"Could it be that the star' which the Magi saw and which led them to a specific house was the Shekinah glory of God? That same glory had led the children of Israel through the wilderness for 40 years as a pillar of fire and cloud. Perhaps this was what they saw in the East, and for want of a better term they called it a star.'"⁸⁰

Probably the Magi connected Balaam's messianic prophecy of a star that would rise out of Judah (Num. 24:17) with the Jewish King. Balaam evidently originated in their part of the world (Num. 23:7). The Jews in Jesus' day regarded Balaam's oracle as messianic.⁸¹

The Magi's statement that they intended to "worship" the new King does not necessarily mean that they regarded Him as divine. They may have meant that they wanted to do Him homage. However in view of chapter 1 we know that the new King was worthy of true worship. "Worship" (Gr. proskyneo) occurs 13 times in Matthew and is something the writer stressed. Apparently the Magi recognized the King as Israel's Messiah.

2:3-6 This news troubled Herod because he was very aware of the Jews' desire to throw off the Roman yoke and his own rule in particular. He was an Edomite, a descendant of Esau, and the prospect of a Jewish Messiah's appearance was one he could not ignore. The rest of Jerusalem's citizens became disturbed because they realized that this news from the Magi might lead Herod to take further cruel action against them. This is what happened (v. 16).

Herod assembled Israel's leaders to investigate the Magi's announcement further (v. 4). The chief priests were mainly Sadducees at this time, and most of the scribes ("teachers of the law," NIV) were Pharisees. The chief priests included the high priest and his associates. The high priest obtained his position by appointment from Rome. The scribes were the official interpreters and communicators of the law to the people, the lawyers. Since these two groups of leaders did not get along, Herod may have had meetings with each group separately.

Notice that Herod perceived the King the Magi had spoken of as the Messiah (v. 4). Some of the Jews--particularly the Essenes whom Herod did not consult, but not the Sadducees and Pharisees--were expecting a Messiah to appear soon because of Daniel 9:24-27.⁸² Daniel had been a wise man in the East also.

"Matthew adroitly answers Jewish unbelief concerning Jesus Christ by quoting their own official body to the effect that the prophecy of His birth in Bethlehem was literal, that the Messiah was to be an individual, not the entire Jewish nation, and that their Messiah was to be a King who would rule over them."⁸³

"In the original context of Micah 5:2, the prophet is speaking prophetically and prophesying that whenever the Messiah is born, He will be born in Bethlehem of Judah. That is the literal meaning of Micah 5:2. When a literal prophecy is fulfilled in the New Testament, it is quoted as a literal fulfillment. Many prophecies fall into this category . . ."⁸⁴

Matthew's rendering of the Micah 5:2 prophecy adds the fact that the Ruler would shepherd the Israelites. This statement, from 2 Samuel 5:2, originally referred to David. Thus Matthew again showed the connection between the prophecies of Messiah and the Davidic line, a connection he also made in chapter 1. Perhaps the religious leaders put these passages together in their quotation. Such seems to have been the case. The quotation is free, not verbatim from either the Hebrew or the Greek (Septuagint) texts.

2:7-8 Evidently Herod summoned the Magi secretly to avoid arousing undue interest in their visit among Israel's religious leaders (v. 7). He wanted to know when the star had appeared so he could determine the age of the child King.

Under a pretext of desire to "worship" the new King, Herod sent the Magi to Bethlehem as his representatives with orders to report what they found to him. His hypocritical humility deceived the wise men. He must have sensed this since he sent no escort with them but trusted them to return to him.

It is remarkable that the chief priests and scribes apparently made no effort to check out Jesus' birth as the Magi did.

"It is strange how much the scribes knew, and what little use they made of it."⁸⁵

Their apathy contrasts with the Magi's curiosity and with Herod's fear. It continued into Jesus' ministry until it turned into antagonism.

". . . the conflict on which the plot of Matthew's story turns is that between Jesus and Israel, especially the religious leaders."⁸⁶

"Except for Jesus himself, the religious leaders are the ones who influence most the development of the plot of Matthew's story."⁸⁷

2:9-12 Perhaps "the" star (v. 2), whatever it was, was so bright that the wise men could see it as they travelled in daylight. Travel at night was common to avoid the heat, so they may have made the five-mile trip south to Bethlehem at night. Nevertheless this would have been winter, so they probably travelled during daylight hours.⁸⁸

The star could have identified Bethlehem as the town where Jesus abode, and the Magi could have obtained his exact location from the residents. On the other hand, the star may have identified the very house where Joseph and Mary dwelt. This seems more likely in view of verse 11. God supernaturally guided the seekers so they found the Messiah. God's provision gave them great joy (v. 10).

The reaction of the wise men to discovering "the child" and His mother was to bow and worship Him. Notice that they did not worship Mary nor did they worship Jesus through Mary.

It was customary in the ancient Near East to present gifts when approaching a superior (cf. Gen. 43:11; 1 Sam. 9:7-8; 1 Kings 10:2). The wise men produced these from their "treasures" or coffers. The expensive gifts reflected the great honor the Magi bestowed on the Christ child. The gold probably financed Joseph and Mary's trip to Egypt (vv. 14-21). Frankincense is a gum obtained from the resin of certain trees that was particularly fragrant. Myrrh was also a sap-like substance that came from a tree that grew in Arabia. People used it as a spice and as a perfume often in embalming as well as in other applications. Many commentators, ancient and modern, have seen symbolic significance in these three gifts. Some have said gold suggests royalty while others have seen deity. Some say incense represents deity while others believe it better represents perfect humanity. Most expositors view myrrh as prefiguring Jesus' death and burial. It is unlikely that the Magi saw this significance, but Matthew may have intended his readers to see it. This act by Gentile leaders also prefigures the wealth that the Old Testament prophets said the Gentiles would one day present to Israel's Messiah (Isa. 60:5, 11; 61:6; 66:20; Zeph. 3:10; Hag. 2:7-8). This will occur in the fullest sense at the Second Coming of Christ.

God supernaturally intervened to keep the Magi from returning to Herod who would have then been able to target Jesus precisely. Dreams were a common method of divine guidance during the Old Testament economy in which Jesus lived (cf. Num. 12:6).

Several contrasts in this section reveal Matthew's emphases. Herod, the wicked Idumean usurper king, contrasts with Jesus, the born righteous king of Israel. The great distance from which the Magi travelled to visit Jesus contrasts with the short distance Israel's leaders had to travel to see Him. The genuine worship of the wise men contrasts with the feigned worship of Herod and the total lack of worship of the chief priests and scribes. The Gentile Magi's sensitivity and responsiveness to divine guidance contrasts with the insensitivity and unresponsiveness of Israel's leaders.

"The first to worship the King in Matthew's Gospel are Gentiles, an implication of the last command of the Messiah. The supernatural stellar manifestations attest the divine character of the person of Jesus. Matthew also notes the fact that the Magi who worship the Messiah of Israel are forced to take refuge from Bethlehem. This, too, is a hint of the future antagonism of Israel to their King."⁸⁹

". . . he [Matthew] contrasts the eagerness of the Magi to worship Jesus, despite their limited knowledge, with the apathy of the Jewish leaders and the hostility of Herod's court--all of whom had the Scriptures to inform them. Formal knowledge of the Scriptures, Matthew implies, does not in itself lead to knowing who Jesus is . . ."⁹⁰

"Even though Israel is cognizant of the prophecies, they are blind to spiritual realities. The King of Israel is worshiped by Gentiles, while His own people do not bother to own Him as their King. The condition of Israel is clearly implied in the early verses of Matthew's Gospel. They are cold and indifferent."⁹¹

"The Gentile wise men worship the King of the Jews; the Jews are apathetic; and Herod is concerned only for his throne. Herod's interest in his own political well-being marks the attitude of the governmental authorities throughout the remainder of the Gospel."⁹²

Constable: Mat 2:13-18

2. The prophecies about Egypt 2:13-18

Matthew continued to stress God's predictions about and His protection of His Messiah to help his readers recognize Jesus as the promised King.

2:13 For the second time in two chapters we read that an angel from the Lord appeared with a message for Joseph (cf. 1:20). This indicates that the message had unusual importance.

The order of the words "the child and His mother" is unusual. Normally the parent would receive mention before the child. This order draws attention again to the centrality of Jesus in the narrative.

Egypt was a natural place of refuge at this time. Its border was just 75 miles from Bethlehem, and it provided escape from Herod's hatred. Herod had no authority there.

Joseph learned that he was to remain in Egypt until God directed him elsewhere, not until Herod died. Again the sovereignty of God stands out.

"In obeying at once this command from God and the other commands that follow, Joseph's righteousness (1:19) casts Herod's wickedness in ever sharper relief."⁹³

In many respects Jesus recapitulated Moses' life and experiences. Moses had also been the target of the ruler of his day who sought to destroy him and all the other male Hebrew babies by ordering them slain (Exod. 1:15-22).

2:14-15 Herod died in 4 B.C.⁹⁴ Josephus recorded that he died a horrible death, his body rotting away and consumed by worms.⁹⁵ His grandson, Herod Agrippa, later suffered a similar fate (Acts 12:23).

As I have already noted, Matthew frequently used the fulfillment of Old Testament prophecies to show that Jesus was the Christ. Verse 15 contains another fulfillment. This one is difficult to understand, however, because in Hosea 11:1 the prophet did not predict anything.⁹⁶ He simply described the Israelites' Exodus from Egypt as the departure of God's son (cf. Exod. 4:22). Old Testament writers frequently used the term "son" to describe Israel in its relationship to God. What did Matthew mean when he wrote that Jesus' departure from Egypt fulfilled Hosea's words (Hos. 11:1)?

Note first that Matthew did not say that Jesus was fulfilling a prophecy. Another significant factor is the meaning of the word "fulfill" (Gr. pleroo). It has a broader meaning than simply "to make complete." It essentially means "to establish completely."⁹⁷ In the case of predictive prophecy, the complete establishment of what the prophet predicted occurred when what he predicted happened. In the case of prophetic utterances that dealt with the past or present, the complete establishment of what the prophet said took place when another event that was similar happened. This is the sense in which Jesus' departure from Egypt fulfilled Hosea's prophecy (cf. James 2:23). Jesus was the Son of God (2:15; 3:17; 4:3, 6; 8:29; 11:27; 14:33; 16:16; 17:5; 26:63; 27:40, 43, 54). The history of Israel, the son of God in a different sense, anticipated the life of Messiah.⁹⁸ To state the same thing another way, Jesus was the "typological recapitulation of Israel "⁹⁹

"There were similarities between the nation and the Son. Israel was God's chosen son' by adoption (Ex. 2:22), and Jesus is the Messiah, God's Son. In both cases the descent into Egypt was to escape danger, and the return was important to the nation's providential history."¹⁰⁰

". . . Matthew looked back and carefully drew analogies between the events of the nation's history and the historical incidents in the life of Jesus."¹⁰¹

2:16-18 Some critical scholars discounted Matthew's account of Herod's slaughter of the Bethlehem children because there is no extra-biblical confirmation of it. However, Bethlehem was small, and many other biblically significant events have no secular confirmation, including Jesus' crucifixion. Compared to some of Herod's other atrocities this one was minor.

"Emperor Augustus reportedly said it was better to be Herod's sow than his son, for his sow had a better chance of surviving in a Jewish community. In the Greek language, as in English, there is only one letter difference between the words sow' (hyos) and son' (hyios)."¹⁰²

"The selfsame character traits Herod exhibits in chapter 2, the [religious] leaders will exhibit later in the story. To enumerate the most obvious of these, Herod shows himself to be spiritually blind' (2:3), fearful' (2:3), conspiratorial' (2:7), guileful' and mendacious' (2:8), murderous' (2:13, 16), wrathful' (2:16; cf. 21:15), and apprehensive of the future' (2:16)."¹⁰³

Matthew again claimed that another event surrounding Jesus' birth fulfilled prophecy (v. 17). Matthew is the only New Testament writer who quoted Jeremiah (cf. 16:14; 27:9).¹⁰⁴

"Matthew is not simply meditating on Old Testament texts, but claiming that in what has happened they find fulfillment. If the events are legendary [rather than historical], the argument is futile."¹⁰⁵

It is not clear whether Jeremiah was referring to the deportation of the northern tribes in 722 B.C. or to the Babylonian Captivity in 586 B.C. Since he dealt primarily with the second of these events in his ministry, he probably did so here too. Poetically he presented Rachel as the idealized mother of the Jews mourning from her grave because her children were going into captivity. Since Rachel's grave was near Bethlehem mention of her ties in nicely with the events of Jesus' early childhood near Bethlehem.

"In the original context, Jeremiah is speaking of an event soon to come as the Babylonian Captivity begins. As the Jewish young men were being taken into captivity, they went by the town of Ramah. Not too far from Ramah is where Rachel was buried and she was the symbol of Jewish motherhood. As the young men were marched toward Babylon, the Jewish mothers of Ramah came out weeping for sons they will never see again. Jeremiah pictured the scene as Rachel weeping for her children. This is the literal meaning of Jeremiah 31:15. The New Testament cannot change or reinterpret what this verse means in that context, nor does it try to do so. In this category [of fulfilled prophecy], there is a New Testament event that has one point of similarity with the Old Testament event. The verse is quoted as an application. The one point of similarity between Ramah and Bethlehem is that once again Jewish mothers are weeping for sons they will never see again and so the Old Testament passage is applied to the New Testament event. Otherwise, everything else is different."¹⁰⁶

Matthew evidently used Jeremiah 31:15 because it presented hope to the Israelites that Israel would return to the land even though they wept at the nation's departure. The context of Jeremiah's words is hope. Matthew used the Jeremiah passage to give his readers hope that despite the tears of the Bethlehem mothers Messiah had escaped from Herod and would return to reign ultimately.¹⁰⁷

"Here Jesus does not, as in v. 15, recapitulate an event from Israel's history. The Exile sent Israel into captivity and thereby called forth tears. But here the tears are not for him who goes into exile' but because of the children who stay behind and are slaughtered. Why, then, refer to the Exile at all? Help comes from observing the broader context of both Jeremiah and Matthew. Jeremiah 31:9, 20 refers to Israel = Ephraim as God's dear son and also introduces the new covenant (31:31-34) the Lord will make with his people. Therefore the tears associated with Exile (31:15) will end. Matthew has already made the Exile a turning point in his thought (1:11-12), for at that time the Davidic line was dethroned. The tears of the Exile are now being fulfilled'--i.e., the tears begun in Jeremiah's day are climaxed and ended by the tears of the mothers of Bethlehem. The heir to David's throne has come, the Exile is over, the true Son of God has arrived, and he will introduce the new covenant (26:28) promised by Jeremiah."¹⁰⁸

Constable: Mat 2:19-23

3. The prophecies about Nazareth 2:19-23 (cf. Luke 2:39)

Matthew concluded his selective account of the events in Jesus' childhood that demonstrated His messiahship and illustrated various reactions to Him with Jesus' return to Israel.

2:19-20 God's sovereign initiative is again the subject of Matthew's record. This is the fourth dream and the third mention of the angel of the Lord appearing to Joseph in the prologue. The phrase "the land of Israel" occurs only here in the New Testament. Evidently Matthew used it since it recalls the promises and blessings God gave to Jacob and his descendants.¹⁰⁹

2:21-23 Joseph obediently responded to the Lord's command. However before he could do so news reached him that Herod the Great's son, Archelaus, had begun to rule as ethnarch over Judea, Samaria, and Idumea. The rest of Herod the Great's kingdom went to his sons Antipas, who ruled as tetrarch over Galilee and Perea (4 B.C. - 39 A.D.), and Philip.¹¹⁰ Philip became tetrarch of Iturea, Trachonitis, and some other territories (4 B.C. - 34 A.D.).¹¹¹

"One of the first acts of Archelaus was to murder some three thousand people in the temple because some of their number had memorialized some martyrs put to death by Herod. Like father, like son."¹¹²

Archelaus proved to be a bad ruler. Caesar Augustus banished him for his poor record in 6 A.D.¹¹³ Philip was the best ruler among Herod the Great's sons.

Evidently God warned Joseph not to return to Archelaus' territory. Joseph chose to settle in Nazareth in Galilee instead, undoubtedly guided there by God. This had been his and Mary's residence before Jesus' birth (13:53-58; Luke 1:26-27; 2:39). Matthew noted that this move was another fulfillment of prophecy (v. 23).

Careful attention to the terms Matthew used to describe this fulfillment helps us understand how Jesus fulfilled Scripture. First, Matthew said the prophecy came through "prophets," not a prophet. This is the only place in the first Gospel that he said this. Second, Matthew did not say that the prophets "said" or "wrote" the prediction. He said "what was said or spoken" through them happened. In other words, Matthew was quoting indirectly.¹¹⁴

There is no Old Testament passage that predicted that the Messiah would come from Nazareth or that people would call Him a Nazarene. How then could Matthew say that Jesus fulfilled Scripture by living there? The most probable explanation seems to be that Nazareth was a specially despised town in the despised region of Galilee in Jesus' day (John 1:46; 7:42, 52). Several of the Old Testament prophets predicted that people would despise the Messiah (Ps. 22:6-8, 13; 69:8, 20-21; Isa. 11:1; 42:1-4; 49:7; 53:2-3, 8; Dan. 9:26). Matthew repeatedly picked up this theme of Jesus being despised (8:20; 11:16-19; 15:7-8). The writer appears to be giving the substance of several Old Testament passages here rather than quoting any one of them. There may also be an allusion to the naser ("branch") in Isaiah 11:1 that the rabbis in Jesus' day regarded as messianic. In that passage David's heir appears to be emerging from a lowly, obscure place.

"In the first century, Nazarenes were people despised and rejected and the term was used to reproach and to shame (John 1:46). The prophets did teach that the Messiah would be a despised and rejected individual (e.g. Isa 53:3) and this is summarized by the term, Nazarene."¹¹⁵

"Jesus is King Messiah, Son of God, Son of David; but he was a branch from a royal line hacked down to a stump and reared in surroundings guaranteed to win him scorn. Jesus the Messiah, Matthew is telling us, did not introduce his kingdom with outward show or present himself with the pomp of an earthly monarch. In accord with prophecy he came as the despised Servant of the Lord."¹¹⁶

Less satisfying explanations of this prophecy and its fulfillment are the following. First, some connect "Nazarene" with "Nazarite" (cf. Judg. 13:5). However, Jesus was never a Nazarite (11:19). Furthermore the etymologies of these words do not connect. Second, some believe the Hebrew word translated "branch" (naser) in Isaiah 11:1 sounds enough like Nazareth to justify a connection. The problem with this view is that the Hebrew word and the town of Nazareth have nothing in common except similar sounding names. Also naser occurs in only one passage, but Matthew quoted the "prophets." Third, some writers have posited a pre-Christian sect and suggested that Matthew referred to this. There is no evidence to support this theory. Fourth, some believe Matthew was making a pun by connecting the names Nazareth and Nazarene. If this were true, how could he claim a fulfillment of prophecy? Fifth, some think the writer referred to prophecies not recorded in Scripture but known to and accepted by his original readers. Matthew gave no clue that this unusual meaning is what he intended. Furthermore later readers would not only reject such an authority but would charge Matthew with fabricating such a source to support his argument.

Matthew chapter 2 advances the writer's argument significantly by making three major points.

"The first relates to the Gentiles. The Magi come from the East and worship the King of the Jews. A glimmering foreview of all the nations of the earth being blessed in Abraham is seen in this act. . . . The second point Matthew makes concerns the Jews. They are shown to be unconcerned and indifferent to any report concerning Him. Finally, Matthew, by his use of the Old Testament, proves that Jesus is the promised Messiah. He is the fulfillment of all that is anticipated in their Scriptures. These three things form the basis of Matthew's Gospel. Jesus is presented as the Messiah prophesied and promised in the Old Testament. The Jews reject Him. Because of this rejection the King turns to the Gentiles and the kingdom program for the Jews is postponed.

"Chapter one declares the theanthropic character of the person of the Messiah. The reception which is to be given the claims of the Messiah is set forth in chapter two. Matthew three begins the narrative of the historical account of the presentation of Israel's Messiah to that nation."¹¹⁷

"Matthew 1-2 serves as a finely wrought prologue for every major theme in the Gospel."¹¹⁸

College: Mat 2:1-23

MATTHEW 2

C. THE INFANCY OF JESUS (2:1-23)

Matthew tells his story of Jesus in terms that resonate with OT imagery and the sacred stories of Israel's past. These elements in the story signal God's renewed involvement with his people. On five occasions in the first two chapters, human decisions and actions are determined by means of a dream (1:20; 2:12, 13, 19, 22), usually marked by the appearance of the " angel of the Lord." In four instances, Matthew concludes a descriptive scene with a fulfillment citation (2:6, 15, 18, 23), thus creating the impression that the events that transpire are an expression of God's sovereign will. By highlighting the significance of the times in terms of prophetic fulfillment, cosmic signs, and divine disclosures in dreams, Matthew constructs solid lines of continuity linking Jesus' story to Israel's past. Clearly, the scenes of chapter two provide greater depth and new dimensions to Jesus' messianic character.

Chapter two naturally divides into two sections comprising 2:1-12 and 2:13-23.

1. The Gentile Pilgrimage (2:1-12)

¹ After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi ^a from the east came to Jerusalem ² and asked, " Where is the one who has been born king of the Jews? We saw his star in the east ^b and have come to worship him."

³ When King Herod heard this he was disturbed, and all Jerusalem with him. ⁴ When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ ^c was to be born. ⁵" In Bethlehem in Judea," they replied, " for this is what the prophet has written:

⁶" 'But you, Bethlehem, in the land of Judah,

are by no means least among the rulers of Judah;

for out of you will come a ruler

who will be the shepherd of my people Israel.' ^d"

⁷ Then Herod called the Magi secretly and found out from them the exact time the star had appeared. ⁸ He sent them to Bethlehem and said, " Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him."

⁹ After they had heard the king, they went on their way, and the star they had seen in the east ^e went ahead of them until it stopped over the place where the child was. ¹⁰ When they saw the star, they were overjoyed. ¹¹ On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. ¹² And having been warned in a dream not to go back to Herod, they returned to their country by another route.

^a 1 Traditionally Wise Men ^b 2 Or star when it rose ^c 4 Or Messiah ^d 6 Micah 5:2 ^e 9 Or seen when it rose

2:1-2. Matthew opens his second chapter by providing the reader with spatial and temporal references thus setting the stage for the narration that follows. Although the exact date of Jesus' birth is unknown, the use of the aorist participle gennhqevnto" (gennçthentos) indicates that Jesus' birth had occurred sometime before the arrival of the Magi .

The geographical reference to the place of Jesus' birth ( Bethlehem ) reinforces Jesus' Davidic roots by aligning Jesus' birth place with the hometown of Israel's famed monarch (see 1 Sam 16:1-13; 17:12, 15, 58; 20:6, 28). The added phrase of Judea provides additional emphasis that Jesus " came from the tribe and territory that produced the Davidic kings (cf. 1:2; Gen 49:10)." The general temporal reference during the days of King Herod documents that the events of chapter two transpire during the reign of Herod, a half Jew, half Idumean who through shrewd political moves gained the favor of Rome and was named King of Judea in 40 B.C. Although Herod made every effort to legitimize himself as a genuine king, he never won Jewish favor and was regarded by many as a usurper of the throne. His later years were characterized by fits of rage stimulated largely by an increasing paranoia concerning possible threats to his person and throne. When Matthew highlights that the events of chapter two take place during the time of King Herod, the reader is led to expect a crisis to ensue with the birth of Israel's true Davidic King.

The Magi from the east were probably astrologers from Persia or Arabia " who gained special insight into world affairs from their observations of the planets and stars." Matthew's description of the Magi is wholly positive, as their inquiry and actions are calculated to present them as ideal Gentile respondents. In true prophetic spirit (cf. Ps 72:10-11; Isa 2:1-4, 43:5-10, 60:3-6; Micah 4:1) the Magi mark the beginning of the eschatological pilgrimage of the Gentiles to Jerusalem and its Davidic ruler. Their inquiry in Jerusalem constitutes an announcement to all Jews that their King has been born and is worthy of worship. There is something ironic about a situation where Gentile foreigners bring news to Jerusalem that the king of the Jews has been born. Not only does Matthew intend the assessment and worship of the Magi to function as a dramatic contrast to the indifference and unbelief of Jerusalem, the pilgrimage and testimony of the Magi highlight their awareness that the birth of Israel's King has universal significance, thus foreshadowing a major theme in Matthew's Gospel (cf. 8:5-13; 15:21-28; 28:18-20).

2:3. While one might have expected Jerusalem to be filled with joy and great anticipation at the prospects of a Jewish deliverer, ironically, both Jerusalem and Herod experience the same emotional reaction, i.e., extreme agitation and fearfulness (ejtaravcqh, etarachthç). Although historically such reactions are probably stimulated by diverse concerns, by linking an obdurate Jewish leadership with the paranoid Herod, Matthew portrays in vivid terms the forces of opposition aligned against the Davidic child. Not only does Matthew's account stimulate memories of another time in Israel's history when evil forces, personified in a political leader, were set against God's chosen one (cf. Exod 4:19-20), his account also constitutes an ominous foreshadowing of the rejection of Jesus by a city later " shaken" (seivw, seiô, 21:10) by his triumphant arrival.

2:4. To discover the exact location where the Christ child would be born Herod summons representatives from the religious authorities in Jerusalem. The term translated called together (sunagagwÉn, synagagôn) is a favorite Matthean term usually found in contexts signifying the sinister gatherings of Jewish leaders who plot the demise of Jesus (see 26:3,57; 27:17,27,62; 28:12). Rather than being an innocent theological inquiry, such a gathering is intended to foreshadow " ominous gatherings yet to come." In addition, the natural interchange of messiahship (Christ) with kingship finds its culmination and significance in the passion narrative (26:63,68; 27:11,17,22,29,37).

2:5-6. The religious leaders are portrayed as knowledgeable of popular messianic expectations that the Christ would be born in Bethlehem in Judea (cf. John 7:40-44). However, although they correctly identify the Messiah's birthplace, Israel's leaders exhibit no interest in proceeding to Bethlehem to welcome their King.

By recording the Scriptural citation as the direct speech of the Jewish leaders Matthew underscores the obduracy of Israel's leaders. In addition, his independent interpretative translation of Micah 5:2 clearly highlights his own convictions concerning Christ's person. First, by changing the reference from the " house of Ephrathah" to the land of Judah , Matthew reaffirms Jesus' Davidic roots by recalling his descent from Judah. Second, rather than Bethlehem being considered " small among the clans of Judah," Matthew gives Bethlehem special status ( by no means least ) in view of its messianic significance. Finally, Matthew supplements his citation from Micah by including a line, evidently dependent upon 2 Samuel 5:2, where the Lord says to David that he " will shepherd my people Israel." Not only does this final phrase initiate an important contrast between Israel's leaders and the true Shepherd-King Jesus, Jesus' messianic task of " saving his people" (1:21) is now supplemented by seeing Jesus as a compassionate Shepherd-King who seeks the welfare of his people (cf. 9:36).

2:7-8. While Herod's duplicity is calculated to deceive the Magi, the reader suspects that Herod's motives are less than honorable. Assuming that the birth of the newborn King coincided with the appearance of the star, Herod seeks from the Magi a temporal precision that will enable him to fix the approximate date of the child's birth. Once having secured sufficient information detailing the place and time of Jesus' birth, Herod seeks to win the favor of the Magi by disguising his true intent behind a pretense of intended worship (cf. 2:2). The Magi are then sent to Bethlehem to search carefully for the child while Herod awaits their return to fulfill his sinister plans.

2:9-10. The Magi now proceed to Bethlehem, their destination given precision by divine guidance in the form of an astronomical sign. The language of the text describing the movement of the star seems to negate all efforts to explain the appearance of the star in terms of a natural astronomical phenomenon. Even though the event may defy exact scientific description, the star's appearance before the Magi " brought not critical embarrassment but great joy."

2:11. Finally, the intention of the Magi to worship the newborn King (2:2) is realized when they discover Jesus in a house in Bethlehem. Evidently some time had elapsed since the birth of the child (cf. Luke 2:16), as the family now resides in a house. The focus of the text is upon the child and his mother Mary , perhaps to reinforce Jesus' supernatural origins as described in 1:16-25. Upon seeing the child the Magi respond with homage befitting the child's royal dignity. It has been observed that the scene is reminiscent of the language of Ps 72:10f. wherein representative kings from all the nations bestow gifts upon God's endowed King, who will ultimately become a blessing to all the nations (cf. Isa 60:1-3). Indeed, the Magi, although not kings, may be intended to represent the first of the Gentile pilgrimage who will honor a Jewish King having universal significance (cf. Isa 2:1-4; Matt 28:18-20).

2:12. The scene closes with the observation that divine instruction, by means of a dream , effectively countered Herod's effort to use the Magi to accomplish his treacherous scheme. Instead of returning to Herod, the Magi in response to the dream, return to their homeland by a different route. Their obedient spirit, alongside the offer of true worship, form a striking contrast to the religious leaders in Jerusalem.

2. The Messiah's Exile and Exodus (2:13-23)

¹³ When they had gone, an angel of the Lord appeared to Joseph in a dream. " Get up," he said, " take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him."

¹⁴ So he got up, took the child and his mother during the night and left for Egypt, ¹⁵ where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: " Out of Egypt I called my son." ^a

¹⁶ When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. ¹⁷ Then what was said through the prophet Jeremiah was fulfilled:

¹⁸" A voice is heard in Ramah,

weeping and great mourning,

Rachel weeping for her children

and refusing to be comforted,

because they are no more." ^b

¹⁹ After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt ²⁰ and said, " Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child's life are dead."

²¹ So he got up, took the child and his mother and went to the land of Israel. ²² But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the district of Galilee, ²³ and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: " He will be called a Nazarene."

^a 15 Hosea 11:1 ^b 18 Jer. 31:15

2:13-14. Earlier suspicions concerning Herod's evil intentions are now confirmed by angelic forewarnings of his malicious scheme. Once again, the angel of the Lord , by means of a dream , communicates critical information to Joseph designed to counter the imminent danger posed by Herod's threat. Although seemingly vulnerable and powerless, the infant Jesus is nevertheless continually protected by means of divine intervention (cf. 2:12, 13-15, 19-22).

Angelic instructions call for an immediate move of the family to Egypt , a traditional place of refuge for Israelites facing political hostility in Palestine (1 Kgs 11:40; 2 Kgs 25:26; Jer 41:16-18; 26:21; 41:17; 43:1-7). In this instance the angel's explanation for the urgency of departure is based upon Herod's murderous intention. With the barest of details Matthew simply notes that Joseph departs, evidently the same night, for Egypt and remains there until the death of Herod (vv. 14-15). The evangelist seems much more interested in documenting Joseph's explicit obedience than he is in detailing the family's journey and stay in Egypt (cf. second-century Apocryphal Gospels).

2:15. It is Matthean reflection on Joseph's exile to Egypt and eventual return that perceives a typological parallel in Israel's sacred history. Perhaps drawing on the " son" imagery used of Israel in Exod 4:22-23, Matthew is able to see in the words of Hosea: " out of Egypt have I called my Son," the emergence of God's true son who relives Israel's sacred past, but in a manner pleasing to God (see 3:17; 4:3, 6). Accordingly, as representative of true Israel, Jesus as God's ideal son initiates an exodus which will bring both a new covenant and the messianic blessings associated with true liberation (see 26:27-29).

2:16. After assuring the reader of Jesus' safety and eventual return to Judea (vv. 14-15), Matthew returns to Herod and Jerusalem to report his furious response at being foiled (ejvvnepaivcqh, enepaichthç) by the Magi. However, Herod formulates an alternative plan to assure that any potential rival coming from Bethlehem would be eliminated. Giving himself a geographical and temporal margin for error, Herod orders the massacre of all male infants two years old and under , in and around Bethlehem. The scene is reminiscent of another crisis in Israelite history, when another paranoid King ordered that " every boy that is born you must throw into the Nile" (Exod 1:22).

While the historicity of this event has been disputed by some, R.T. France has provided compelling evidence giving credibility to the Matthean account. Not only is the slaughter of the infants consistent with what is known about Herod, population estimates in and around Bethlehem, coupled with probable birth and infant mortality rates, have led to estimates of around twenty infants being slain by Herod. While not diminishing the tragedy of the situation, such a crime in the light of Herod's other atrocities may very well have gone unnoticed by contemporary historical sources.

2:17-18. Even in the midst of such tragedy Matthew is careful to document God's providential hand in terms of Scripture's fulfillment. While God is not responsible for Herod's evil actions, the citation from Jeremiah 31:15 is intended to generate hope in the face of such tragedy. Originally, 31:15 alludes to the lament of Rachel (representative of all Jewish mothers), who mourns the exile of her children, probably to Babylon. The connection to the Bethlehem episode seems to be based upon the tradition that Rachel was buried near Ramah , in the vicinity of Bethlehem, where also the people gathered for their march into exile (cf. Gen 35:19; 1 Sam 10:2; Jer 40:1-2). Hence, Matthew's point may be, that just as the tragedy of the exile was ultimately overcome by God's providential restoration of his people (cf. Jer 31:16-22), so the sorrow accompanying Jesus' exile to Egypt will be turned to joy by his return to inaugurate the blessings of God.

2:19-20. Matthew now returns the reader to Jesus' exile in Egypt (cf. v. 15) as the family awaits divine confirmation that the threat to Jesus' life is now past. While the length of their stay in Egypt is unknown, the angel's revelatory disclosure concerning the death of Herod signals that it is now safe to return to the land of Israel . Although angelic instructions will become more specific (" land of Israel" - " district of Galilee" - " Nazareth" ), initial instructions are careful to link Jesus' return with the Exodus story (cf. Exod 2:15; 4:19).

2:21-22. Once again Joseph complies precisely with angelic instructions (cf. v. 14), returning to the " land of Israel." However, the presence of Archelaus, Herod's son, as ruler over Judea gives Joseph some cause for concern. With the death of Herod his kingdom was divided between his three sons (Herod Antipas, Archelaus, and Philip), with Archelaus granted rule over Judea, Samaria, and Idumea. Archelaus seems to have inherited his father's brutal tendencies as evidenced by his slaughter of 3000 Jewish protestors who brought economic and political grievances before him (Josephus, Ant. 17.213-218). Eventually, Jewish outrage managed to bring about his banishment to Gaul in A.D. 6.

2:23. The journey of the family is altered accordingly by divine guidance, taking them north into the district of Galilee (cf. 4:15-16), specifically to a small village called Nazareth . This obscure village, not mentioned in the OT, was little more than an agricultural settlement, with a population of maybe 200 people. Here the family settles, thus providing the background for Jesus being called the Nazarene .

The legitimacy of the move is Scripturally defended by citing prophetic fulfillment. However, instead of citing a specific prophet (1:22; 2:5, 15, 17), Matthew indicates that his quotation " rests upon or alludes to more than one OT text" (pl. prophets ). Since neither Nazareth or Nazarene occur in the OT, scholarly efforts have looked for possible phonetic word plays connecting the Greek terms with some Hebrew term. Of the options proposed, the similarity between the Hebrew term for " branch" (rxn, nçser) (see Isa 4:2; 11:1) and Nazarene seems best to explain the wordplay that Matthew had in mind. The " branch" language in the OT is clearly messianic (cf. Isa 4:2; 11:1; Jer 23:5; 33:15; Zech 3:8; 6:12), thus enabling Matthew to stress Jesus' Davidic roots, while at the same time the obscured and despised Nazareth is perhaps prophetic of a ministry despised and rejected by men.

Throughout the infancy stage of Jesus' life Matthew works with traditional messianic terminology to stress both God's favor upon the infant and his universal saving significance. Everything happens by divine design as God draws near to his people to inaugurate the promised messianic blessings. Clearly, the reader anticipates a messianic vocation quite unlike traditional expectations. Indeed, as the narrative proceeds traditional categories of messianism are either shattered by Jesus or redefined in terms shocking to the status quo.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 2:1-12

XIII.
EASTERN WISE-MEN, OR MAGI, VISIT JESUS,
THE NEW-BORN KING.
(Jerusalem and Bethlehem, B. C. 4.)
^aMATT. II. 1-12.

   ^a1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern name, Beitlaham, means "house of meat." It was the home of Boaz and Ruth, of Jesse and David. The modern town contains about five hundred houses, occupied by Greek-church Christians. Over the rock-hewn cave which monks point out as the stable where Christ was born, there stands a church built by the Empress Helena, A. D. 325-327, which is the oldest monument to Christ known to men. Bethlehem was a suitable birthplace for a spiritual king; as suitable as Rome would have been a temporal king. We do not know when the town received its name, nor by whom the name was given, but as God had chosen it as the birthplace of Jesus for many centuries before the incarnation, he may have caused it to be named Bethlehem, or "house of bread," with prophetic reference to Him who is the "Bread of Life"] of Judæa [called thus to distinguish it from Bethlehem of Zebulon -- Jos 19:15] in the days [it is difficult to determine the exact year of Christ's birth. Dionysus the Small, an abbot at Rome in A. D. 526, published an Easter cycle, in which he fixed the birth of Christ in the year 754 of the city of Rome (A. U. C.). This date has been followed ever since. But Jesus was born before the death of Herod, and Josephus [40] and Dion Cassius fix the death of Herod in the year 750 A. U. C. Herod died that year, just before the Passover, and shortly after an eclipse of the moon, which took place on the night between the 12th and 13th of March. Jesus was born several months previous to the death of Herod, either toward the end of the year 749 A. U. C. (B. C. 5) or at the beginning of the year 750 -- B. C. 4] of Herod [This man was born at Ascalon, B. C. 71, and died at Jericho, A. D. 4. His father was an Edomite, and his mother an Ishmaelite. He was a man of fine executive ability and dauntless courage, but was full of suspicion and duplicity, and his reign was stained by acts of inhuman cruelty. He enlarged and beautified the temple at Jerusalem, and blessed his kingdom by many other important public works] the king [The life of Herod will be found in Josephus' Antiquities, Books 14-17. He was not an independent monarch, but a king subject to the Roman Empire.] behold, Wise-men [This word designates an order, or caste, of priests and philosophers (called magi), which existed in the countries east of the Euphrates, from a very remote period. We first find the word in Scripture at Jer 39:13, in the name rab-mag, which signifies chief magi. This class is frequently referred to in the Book of Daniel, where its members are called magicians, and it is probable that Daniel himself was a rab-mag (Dan 5:11). The order is believed to have arisen among the Chaldeans and to have come down through the Assyrian, Medean and Persian kingdoms. The magi were, in many ways, the Levites of the East; they performed all public religious rites, claimed exclusive mediatorship between God and man, were the authority on all doctrinal points, constituted the supreme council of the realm, and had charge of the education of the royal family. The practiced divination, interpreted auguries and dreams, and professed to foretell the destinies of men. They were particularly famous for their skill in astronomy, and had kept a record of the more important celestial phenomena, which dated back several centuries prior to the reign of Alexander the Great. They were probably originally honest seekers [41] after truth, but degenerated into mere imposters, as the Bible record shows (Act 8:9-11, Act 13:8). Nothing is said as to the number who came nor as to the country whence they came. The number and quality of the gifts has become the foundation for a tradition that they were three kings from Arabia, and during the Middle Ages it was professed that their bodies were found and removed to the cathedral at Cologne. Their shrine is still shown there to credulous travelers, and their names are given as Caspar, Melchior, and Balthazar] from the east [Probably from Persia, the chief seat of the Median religion. Jews dwelling in Persian provinces among the Parthians, Medes, and Elamites (Act 2:9) may have so prepared the minds of the magi as to set them looking for the star of Bethlehem. But in addition to the knowledge carried by captive Israelites, the men of the East had other light. The great Chinese sage, Confucius (B. C. 551-479), foretold a coming Teacher in the West, and Zoroaster, the founder of the Persian religion, who is thought to have been a contemporary of Abraham, had predicted the coming of a great, supernaturally begotten Prophet. To these Balaam had added his prophecy (Num 24:17). Moreover, the Septuagint translation made at Alexandria about 280 B. C. had rendered the Old Testament Scriptures into Greek, the language of commerce, and had carried the knowledge of Hebrew prophecy into all lands, and had wakened a slight but world-wide expectation of a Messiah. The Roman writers, Suetonius (70-123, A. D.) and Tacitus (75-125, A. D.) bear witness to this expectation that a great world-ruling king would come out of Judæa. But all this put together can not account for the visit of the magi. They were guided directly by God, and nothing else may have even influenced them] came to Jerusalem [They naturally sought for the ruler of the state at the state's capital. They came to Jerusalem after Jesus had been presented in the temple, and taken back to Bethlehem, and, therefore, when the infant Jesus was more than forty days old. They must have come at least forty days before the death [42] of Herod, for he spent the last forty days of his life at Jericho and the baths of Callirrhoe; but the wise men found him still at Jerusalem. Jesus must, therefore, have been at least eighty days old when Herod died], saying,  2 Where is he [They seem to have expected to find all Jerusalem knowing and worshiping this new-born King. Their disappointment is shared by many modern converts from heathendom who visit so-called Christian countries, and are filled with astonishment and sadness at the ignorance and unbelief which they discover] that is born King of the Jews? [These words were calculated to startle Herod, who was by birth neither king nor Jew. This title was accorded to Jesus by Pilate, who wrote it in his inscription, and caused it to be placed over the head of Christ upon the cross. None has borne the title since; so Jesus has stood before the world for nearly two thousand years as the last and only king of the Jews. The king of the Jews was the prophetically announced ruler of all men] for we saw [Those in the pagan darkness of the East rejoiced in the star. It was as a light that shineth in a dark place (2Pe 1:19). But those in Jerusalem appear not to have seen it, and certainly ignored it] his star [The great astronomer Kepler, ascertaining that there was a conjunction of the planets Jupiter and Saturn in 747 A. U. C., to which conjunction the planet Mars was also added in the year 748, suggested that this grouping of stars may have formed the so-called star of Bethlehem. But this theory is highly improbable; for these planets never appeared as one star, for they were never nearer to each other than double the apparent diameter of the moon. Moreover, the magi used the word "aster," star, not "astron," a group of stars. Again, the action of the star of Bethlehem forbids us to think that it was any one of the ordinary heavenly bodies. It was a specially prepared luminous orb moving toward Bethlehem as a guiding sign, and resting over the house of Joseph as an identifying index] in the east [the magi were in the east; the star was in the west], and are come [if the reign of Edomite Herod began to fulfill the first part of Jacob's [43] prophecy by showing the departure of the scepter from Judah (Gen 49:10), the coming of the Gentile magi began the fulfillment of the second part by becoming the firstfruits of the gathering of the people] to worship him. [Was their worship a religious service or a mere expression of reverence for an earthly king? More likely the former. If so, the boldness with which they declared their purpose to worship proved them worthy of the benediction of Him who afterwards said, "And blessed is he whosoever shall find no occasion of stumbling in me."]  3 And when Herod the king had heard it [his evil heart, full of suspicions of all kinds, caused him to keep Jerusalem full of spies; so that knowledge of the magi soon reached his ears], he was troubled, and all Jerusalem with him. [Herod was troubled because his succession to the throne was threatened, and Jerusalem was troubled because it dreaded a conflict between rival claimants for the throne. A short time before this, certain Pharisees had predicted that "God had decreed that Herod's government should cease, and his posterity should be deprived of it." In consequence, six thousand Pharisees had refused to take the oath of allegiance to Herod, and a great commotion had ensued (Josephus xvii. 2, 4). Herod was determined to maintain his rule at any cost. To secure himself against the claims of the house of the Maccabees, he had slain five of its princes and princesses, including his favored wife Mariamne, thus extirpating that line of pretenders. Of course, prophecy predicted that Messiah should have the kingdom; but Herod's sinful heart hoped that these prophecies would not be fulfilled in his own time. Modern Herods know concerning Christ's second coming, but hope that it will be postponed till their own career is finished. Modern Jerusalemites prefer their Herods with peace to Messiah with revolution. Multitudes rest under the dominion of Satan, because they fear the revolutionary conflict and struggle necessary to enthrone the Christ in his stead. Christ is the peace of the righteous, the trouble of the wicked. Imperfect knowledge of him troubles, but perfect knowledge and love cast out fear -- 1Jo 4:18.]  4 And gathering [44] together all the chief priests and scribes of the people [This is one of several expressions which designate the whole of or a portion of the Sanhedrin or Jewish court. This body consisted of seventy-one or seventy-two members, divided into three classes; namely, chief priest, scribes, or lawyers, and elders, or men of age and reputation among the people. The Sanhedrin was probably formed in imitation of the body of elders appointed to assist Moses (Num 11:16). It is thought to have been instituted after the Babylonian captivity. As the scribes transcribed the Scriptures, they were familiar with their contents, and well skilled in their interpretation], he inquired of them [Herod shows that common but strange mixture of regard and contempt for the Word of God which makes men anxious to know its predictions, that they may form their plans to defeat him. The first inquirers for Jesus were shepherds, the second were wise men, the third was a king, the fourth were scribes and priests. He wakens inquiry among all classes; but each uses a different means of research. The shepherds are directed by angels; the wise men by a star; the scribes by Scriptures; the king by counselors] where the Christ [the fact that these foreigners came thus wondrously guided, coupled with the fact that the King they sought was one by birth (David's line having been so long apparently extinct), led Herod to the conclusion that this coming King could be none other than the Messiah] should be born. [Thus, by light from different sources, king and priests and people were informed of the fact that Messiah was newly born into the world, and the very time and place of his birth were brought to notice. God gave them the fact, and left them to make such use of it as they would.]  5 And they said unto him, In Bethlehem [It was generally known that Christ should be born in Bethlehem (Joh 7:42). The very body or court which officially announced the birthplace of Jesus subsequently condemned him to death as an imposter] of Judæa: for thus it is written. [The quotation which follows in the Mat 2:6 is taken from Mic 5:2-4, but is freely translated. The translation sets the words of Micah in the language of the times of Herod, and therefore resembles some of our modern attempts at Biblical revision. The use which the scribes made of this prophecy is very important, for it shows that the Jews originally regarded this passage of Scripture as fixing the birthplace of Messiah, and condemns as a fruit of bigotry and prejudice the modern effort of certain rabbis to explain away this natural interpretation] through the prophet,  6 And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel.  7 Then Herod privily [Herod did not wish to give the infant claimant the honor and prestige of an open and avowed concern about him. Moreover, had he openly professed a desire to worship the new King, all Jerusalem would have been conscious of his hypocrisy, and some would have found it hard to keep silent] called the Wise-men, and learned of them [Though Herod sought Christ from improper motives, yet he used the best methods. He asked aid of those versed in the Scriptures, and also of those proficient in science] exactly what time the star appeared. [That he might ascertain, if possible, exactly on what night Christ had been born.]  8 And he sent them to Bethlehem [thus answering their question asked in Mat 2:2], and said, Go and search out excatly concerning the young child; and when ye have found him, bring me word that I also may come and worship him. [His meaning was, That I may come with my Judas kiss to betray and to destroy. Duplicity was a well-known characteristic of Herod. He had Aristobulus, the high priest, drowned by his companions while bathing, though they seemed to be only ducking him in sport. In this case Herod concealed fraud beneath an appearance of piety. Religion is one of the favorite masks of the devil (2Co 11:13-15). It is as hard for the ambitious to avoid hypocrisy as it is for the rich to shun avarice.]  9 And they, having heard the king, went their way [No scribes were with them. The scribes were content with the theory as to the place of [46] Christ's birth, but desired no practical knowledge of the Babe himself]; and lo, the star, which they saw in the east, went before them [guiding them], till it came and stood [thus stopping them] over where the young child was. [A real or ordinary star would have stood indiscriminately over every house in Bethlehem, and would have been no aid whatever toward finding the right child. For planets to stand over any place, they must be in the zenith and have an altitude of ninety degrees. This star, therefore, could not have been a conjunction of planets, for their altitude at Bethlehem is fifty-seven degrees, and seen that this angle they would have led the magi on down into Africa. The magi were undoubtedly favored with a special revelation as to the Babe and the star. It was probably given in a dream similar to that spoken of in Mat 2:12. The star, as one of the temporary incidentals of Christianity, faded away; but the Sun of righteousness which took its place in the spiritual firmament shines on, and shall shine on forever.]  10 And when they saw the star, they rejoiced [a comfort restored is a comfort multiplied] with exceeding great joy. [The return of the star assured them that God would lead them safely and surely to the object of their desires. Their joy was such as comes to those who come from seasons of dark doubt to the glories of light and faith. The star enabled them to find Jesus without asking questions, and bringing such public attention to him as would aid Herod in preventing his escape. Since the magi were guided by a star, they were forced to enter Bethlehem by night, and this contributed to the privacy of their coming and the safety of Jesus.]  11 And they came into the house [the humble home of the carpenter might have shook their faith in the royalty of the son, but the miraculous honors accorded him in the star and the Scripture raised him in their estimation above all the humiliation of external circumstances], and saw the young child with Mary his mother [she was the only attendant in this King's retinue -- the retinue of him who became poor that we, out of his poverty, might be made rich]; and they [47] fell down [The usual Oriental method of showing either reverence or worship] and worshipped him [It is safe to think that the manner in which they had been led to Jesus caused them to worship him as divine. Their long journey and their exuberant joy at its success indicate that they sought more than the great king of a foreign nation. The God who led them by a star, would hardly deny them full knowledge as to the object of their quest. Had their worship been mere reverence, Mary would, no doubt, have been included in it. We should note their faith. They had known Christ but one day; he had performed no miracles; he had none other to do him homage; he was but a helpless Babe, yet they fell down and worshiped him. Their faith is told for a memorial of them. They worshiped him not as one who must win his honors; but as one already invested with them. When we come to Christ, let us come to worship, not to patronize, not to employ him for sectarian uses, not to use him as an axiom on which to base some vapid theological speculation]; and opening their treasures they offered unto him gifts [Oriental custom requires that an inferior shall approach his superior with a gift. These gifts probably contributed to the sustenance of the parents and the child while in Egypt], gold and frankincense [A white resin or gum obtained by slitting the bark of the Arbor thuris. The best is said to come from Persia. It is also a product of Arabia. It is very fragrant when burned] and myrrh. [It is also obtained from a tree in the same manner as frankincense. The tree is similar to the acacia. It grows from eight to ten feet high, and is thorny. It is found in Egypt, Arabia, and Abyssinia. Myrrh means bitterness. The gum was chiefly used in embalming dead bodies, as it prevented putrefaction. It was also used in ointments, and for perfume; and as an anodyne it was sometimes added to wine.]  12 And being warned of God in a dream [this suggests that as they came by night, so they were aroused and caused to depart by night, that their coming and going might, in no way, betray the whereabouts of the infant King] that they should not return to Herod, they [48] departed into their own country another way. [They took the road from Bethlehem to Jericho, and thus passed eastward without returning to Jerusalem.]

[FFG 40-49]

McGarvey: Mat 2:13-18

XIV.
FLIGHT INTO EGYPT AND SLAUGHTER OF THE
BETHLEHEM CHILDREN.
(Bethlehem and Road thence to Egypt, B. C. 4.)
^aMATT. II. 13-18.

   ^a13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the refuge of Israel when fleeing from famine and oppression. One hundred miles in a direct line from Bethlehem would carry Joseph well over the border of Egypt. Two hundred miles would bring him to the river Nile. In Egypt he would find friends, possibly acquaintances. There were at that time about one million Jews in the Nile valley. In Alexandria, a city of 300,000, from one-fifth to two-fifths of the population were Jews, two of the five wards being given over to them; and the Talmud describes how, in its great synagogue, all the men of like craft or trade sat together. Thus Joseph might there find fellow-craftsmen, as did Paul in Corinth -- Act 18:3], and be thou there until I tell thee: for Herod will seek the young child to destroy him. [Thus joy at the honor of the magi's visit and worship gives place to terror at the wrath of Herod. The quiet days at Bethlehem are followed by a night of fear and flight. The parents of Jesus were experiencing those conflicting joys and sorrows which characterize the lives of all who have to do with Christ -- Mar 10:30, 2Ti 3:12.]  14 And he arose and took the young child and his mother by night, and departed into Egypt [What a criticism upon Israel when Egypt, the house of bondage, the seat of tyranny, the land of the immemorial enemies of God's people, was regarded as a place of refuge from its ruler. Jesus was saved by flight. God invariably prefers the ordinary to the extraordinary means];  15 and was there until the death of Herod [as Herod died soon after the flight to Egypt, the sojourn of the family of Jesus in that land must have been brief, for they returned after his death]: that it might be fulfilled which was spoken by the Lord [the message is the Lord's, the words and voice are the prophet's] through the prophet [see Hos 11:1], saying, Out of Egypt did I call my son. [This prophecy, no doubt, had a primary reference to the Exodus, and was an echo of the words of Moses at Exo 4:22, Exo 4:23. In their type and antitype relationship the Old and New Testaments may be likened to the shell and kernel of a nut. Israel was Israel, and God's Son, because it included in itself the yet unformed and unborn body which was later to be inhabited by the spirit of the Word or Son of God. The seed of Abraham was called out of Egypt, that the promised seed enveloped within it might have a body and nature prepared in the land of liberty, and not in that of bondage. Israel was the outer shell, and Christ the kernel, hence the double significance of the prophecy -- the twice repeated movement of the nation and the Man.]  16 Then Herod, when he saw that he was mocked [the magi, no doubt, intended to return to Herod, and would have done so but for the dream, but when they failed to return, they seemed to Herod to have taken pleasure in deceiving him, and the very honesty of their conduct passed for the lowest depth of cunning] of the Wise-men, was exceeding wroth [wroth at being made sport of, and doubly wroth because of the serious matter as to which they presumed to jest], and sent forth [murderers, suddenly], and slew [Thus early did persecution attend those associated with Christ (Mat 10:24, Mat 10:25). This brutality was in keeping with [50] Herod's character. Jealousy as to his authority led him to murder two high priests, his uncle Joseph, his wife, and three of his own sons, besides many other innocent persons. Fearing lest the people should rejoice at his departure, he summoned the leading citizens of all the cities of his realm, and, shutting them up in the circus grounds at Jericho, ordered his sister Salome and her husband to have them all put to death at the moment when he died, that the land might mourn at his death] all the male children that were in Bethlehem [As Bethlehem was not a large place, the number of martyrs could not have been large. It is variously estimated that from twelve to fifty were slain. Had the parents of Bethlehem known that Jesus was on the way to Egypt, they might have saved their own children by giving information as to the whereabouts of the right child; that is, if we may assume that they were being butchered], and in all the borders [Adjacent places; settlements or houses around Bethlehem. The present population of the town is fully five thousand; it was probably even larger in Christ's time] thereof, from two years old and under [According to Jewish reckoning this would mean all children from birth up to between twelve and thirteen months old, all past one year old being counted as two years old], according to the time which he had exactly learned of the Wise-men. [That is, he used their date as a basis for his calculations. It is likely that six months had elapsed since the star appeared, and that Herod doubled the months to make doubly sure of destroying the rival claimant. Not knowing whether the child was born before or after the appearing of the star, he included all the children of that full year in which the star came.]  17 Then was fulfilled [Mat 2:6, Mat 2:15, Mat 2:18 give us three different kinds of prophecy. The first is direct, and relates wholly to an event which was yet future; the second is a case where an act described is symbolic of another later and larger act; the last is a case where words describing one act may be taken as fitly and vividly describing another later act, though the acts [51] themselves may bear small resemblance. Matthew does not mean that Jeremiah predicted the slaughter at Bethlehem; but that his words, though spoken as to another occasion, were so chosen of the Spirit that they might be fitly applied to this latter occasion] that which was spoken through Jeremiah the prophet [Jer 31:15], saying,  18 A voice was heard in Ramah [This word means "highland" or "hill." The town lies six miles north of Jerusalem. It was the birthplace and burial-place of the prophet Samuel. It is also supposed to be the Aramathea of the New Testament. See Mat 27:57], Weeping and great mourning, Rachel weeping for her children [Why these tearful mothers in Bethlehem? Because that which Christ escaped remained for his brethren, their children, to suffer. If he would escape death, all his brethren must die. But he died that all his brethren might live]; And she would not be comforted, because they are not. [The words here quoted were originally written concerning the Babylonian captivity (Jer 31:15). Ramah was a town of Benjamin (Jos 18:25). Jeremiah was carried thither in chains with the other captives, but was there released by the order of Nebuchadnezzar (Jer 40:1, Jer 39:11, Jer 39:12). Here he saw the captives depart for Babylon, and heard the weeping of the poor who were left in the land (Jer 39:10); hence the mention of Ramah as the place of lamentation. He represents Rachel weeping, because the Benjamites were descendants of Rachel, and, perhaps, because the tomb of Rachel was "in the border of Benjamin," and not far away (1Sa 10:2). The image of the ancient mother of the tribe, rising from her tomb to weep, and refusing to be comforted because her children were not around her, is inimitably beautiful; and this image so strikingly portrayed the weeping in Bethlehem that Matthew adopts the words of the prophet, and says that they were here fulfilled. It was the fulfillment, not of a prediction, properly speaking, but of certain words spoken by the prophet.]

[FFG 49-52]

McGarvey: Mat 2:19-23

XV.
THE CHILD JESUS BROUGHT
FROM EGYPT TO NAZARETH.
(Egypt and Nazareth, B. C. 4.)
^aMATT. II. 19-23; ^cLUKE II. 39.

   ^a19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb 2:17), and being a child, "he spake as a child" (1Co 13:11), and not as an oracle] appeareth in a dream to Joseph in Egypt [Joseph had obeyed the command given at Mat 2:13, and God kept the promise contained therein. God ever keeps covenant with the obedient], saying,  20 Arise [Happy Joseph! his path was ordered of God. Let us also seek such ordering. "in all thy ways acknowledge him, And he will direct thy paths -- Pro 3:6] and take the young child and his mother, and go into the land of Israel [The phrase "land of Israel" originally meant all Palestine, but during the period of the kingdom of the ten tribes it was restricted to their portion of the country. After the captivities and the return of Judah from Babylon the phrase resumed its original meaning, and hence it is here used to include all Palestine. As Jesus was "not sent but to the lost sheep of the house of Israel" (Mat 15:24), it was fitting that he return thither from Egypt]; for they ["They" is doubtless the plural of majesty; though it may include others unknown to us, who were employed by him or advised him] are dead [How prophetic the words! Christ's enemies die, but he lives on. How innumerable this host of opposers! Persecutors, oppressors, infidels, critics, literatures, [53] organizations, principalities, and powers, a vast and motley array of forces, have sought the life of Jesus, have made a great noise in the world, and died away in silence. Pharoahs, Neros, Diocletians, many a Charles, Torquemada and Bloody Mary have come up and gone down, but the king of Israel lives on] that sought the young child's life.  21 And he arose and took the young child and his mother, and came [The length of his sojourn in Egypt is uncertain. It is variously estimated at from two weeks to more than seven months] into the land of Israel.  22 But when he heard [Joseph heard this on entering Palestine. As he knew of Herod's death by revelation, and hence before any one else in Egypt, there was no one there to tell him who succeeded Herod] that Archelaus [By his last will and testament Herod divided his kingdom among three of his sons, and Augustus Cæsar consented to the provision of this will. Archelaus, under the title of Ethnarch, received Judæa, Idumæa, and Samaria; Antipas, under the title of Tetrarch, received Galilee and Peræa; and Philip, under the title of Tetrarch, received Trachonitis (with Ituræa), Batanæa, and Auranitis. Each of these sons bore the name of Herod, like their father. Augustus withheld from Archelaus the title of king, promising it to him "if he governed that part virtuously." But in the very beginning of his reign he massacred three thousand Jews at once, in the temple, at the time of the Passover, because they called for justice upon the agents who performed the barbarities of his father's reign. Not long after this a solemn embassy of the Jews went to Rome, and petitioned Augustus to remove Archelaus, and make his kingdom a Roman province. After a reign of nine years, Archelaus was banished to Vienne, in Gaul, where he died in A. D. 6. After him Judæa had no more native kings, and the scepter was clean departed from Judah. The land became a Roman province, and its governors were successively Quirinius, Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate] was reigning over Judæa in the room of his father Herod [These words sound like an echo of those employed by the [54] embassy just referred to, for it said to Augustus concerning this man, "He seemed to be so afraid lest he should not be deemed Herod's own son, that he took special care to prove it"], he was afraid to go thither [As Matthew has spoken of Joseph residing at Bethlehem (and he did reside there for quite awhile after the birth of Jesus), the use of word "thither" implies that Joseph planned to return to that town. Mary had kindred somewhere in the neighborhood (Luk 1:36, Luk 1:39, Luk 1:40), and doubtless both parents thought that David's city was the most fitting place for the nurture of David's heir]; and being warned of God in a dream [God permitted Joseph to follow the bent of his fear. Joseph's obedience shows him a fit person for the momentous charge entrusted to him], {cthey returned} ahe withdrew [From the territory of Archelaus to that of Antipas, who was a man of much milder disposition. As the brothers were on no good terms, Joseph felt sure that in no case would Antipas deliver him and his to Archelaus] into the parts of Galilee [It means "circuit." It is the northern of the three divisions of the Holy Land. Its population was very dense, and was a mixture of Jews and Gentiles. Hence all Galilæans were despised by the purer Jews of Judæa],  23 and he came and dwelt in a city called Nazareth; ctheir own city [This town lies on a hillside, girt in by fifteen higher hills. It is a secluded nook. Here Jesus grew up in obscurity till he reached his thirtieth year. Here he spent about nine-tenths of his earthly life. Sweet humility! Lowliness is as rare and precious a virtue as pride is a plentiful and repugnant vice] athat it might be fulfilled which was spoken through the prophets [Matthew uses the plural, "prophets," because this prophecy is not the actual words of any prophet, but is the general sense of many of them. We have noted three kinds of prophecy; this is the fourth kind, viz.: one where the very trend or general scope of Scripture is itself a prophecy], that he should be called a Nazarene. [The Hebrew word netzer means "branch" or "sprout." It is used figuratively for that which is lowly or despised (Isa 17:9, Eze 15:1-6, Mal 4:1). [55] See also Joh 15:6, Rom 11:21. Now, Nazareth, if derived from netzer, answered to its name, and was a despised place (Joh 1:45, Joh 1:46), and Jesus, though in truth a Bethlehemite, bore the name Nazarene because it fitly expressed the contempt of those who despised and rejected him.]

[FFG 53-55]

Lapide: Mat 2:1-23

CHAPTER 2

Now when Jesus was born in Bethlehem of Juda in the days of king Herod. It is better to read here in the Greek in Bethlehem-Juda. Juda means the tribe of Judah, to which, after the schism of the ten tribes, who made a king of their own, Jeroboam, the tribe of Benjamin adhered. And these two formed the kingdom of Judah. S. Matthew adds the word Judah to distinguish the town from another Bethlehem, in the tribe of Zebulon, in Galilee. (See Jos 19:15) So S. Jerome.

This was Herod I., the son of Antipater, surnamed the Great, and of Ascalon, and an Idumæan by race, whom the Roman Senate, on the recommendation of Antony, created the first king of Judæa, after its conquest. (See Josephus, lib. 14, Ant. c. 18.)

Matthew makes mention of Herod, to intimate that the sceptre was now transferred from Judah to an alien, for such was Herod, and therefore that Messiah or Christ was now come. For the patriarch Jacob had foretold that this should be the sign of His advent. (Gen 49:10.) So S. Chrysostom, and Theophylact. Herod, being aware of this prophecy, applied the oracle to himself in order to strengthen his kingdom. He wished to be accounted the Messiah; and therefore he built a most magnificent temple for the Jews, and dedicated it on the anniversary of the day when he commenced his reign. (See Josephus, lib. 15, Ant. c. 14, and lib. 20, c. 8.)

Herod Antipas, who beheaded John the Baptist, was the son of this Herod the Great. He also it was who clothed our Lord in His Passion with a white robe, and mocked Him. And the grandson of Herod the Great, by his son Aristobulus, was Herod Agrippa, who killed James the brother of John, and who was smitten by an angel and died. And the son of this Agrippa was Herod Agrippa the younger, before whom Paul the prisoner pleaded. (Act 25:23, &C.)

Salianus, Scaliger, and others, think that Christ was born in the thirty-sixth, or last year but one, of Herod's reign. For he reigned thirty-six years. (See on ver. 16.) But Baronius thinks that Christ was born in the twentieth year of Herod, Abul. in the thirtieth, Bede in the thirty-first, Eusebius in the thirty-second, Sulpitius Severus in the thirty-third, Torinellus in the thirty-fourth, and others give other dates, so that in a matter of such uncertainty nothing can be exactly determined.

Behold, there came wise men from the East to Jerusalem, saying, Where is he that is born King of the Jews? Wise men, Gr. Magi, a common word among the Persians, whence the Persian translation of S. Matthew has here Magusan, Magi, or wise men, or astrologers, or philosophers. The word seems to be derived from the Hebrew as Genebrard, on Ps. i., thinks, from the root haga to meditate, whence Magim, those who meditate. "For meditation is the key of wisdom," as Ptolemy says in the procemium of Almagestus. Hence those who are given to meditation either are, or else become, wise. The Chaldees, following the Hebrews, were accustomed to call their philosophers Magi, according to S. Jerome in Dan. c. 2. Hence the Arabians, Syrians, Persians, Ethiopians, and other Orientals, whose languages are either derived from, or akin to Hebrew, call their wise men and astrologers, Magi, according to Pliny, lib. 25. C. 2, and Tertull., contra Judæos.

Came to Jerusalem. 1. Because they thought that the King of the Jews must be sought for in the royal city; so S. Leo says. 2. Because the chief priests, and scribes, and doctors of the law, were at Jerusalem, who, from the prophetic oracles, would be likely to know where and when Christ should be born, as in fact they did inform the wise men that He should be born at Bethlehem. For prudently the Magi, although they had the star, wished to consult also the living interpreters of God's will. And thus it was that the star for a time withdrew itself, as though to compel the wise men to approach the Scribes. For it is God's will that men should be taught by men, and by doctors appointed by Himself, the way of salvation.

From the east, Gr. α̉πό α̉νατολών, i.e., from eastern parts, as though these Magi came from several regions or provinces of the east.

You ask from what country the Magi came?

1. Clemens Alex., S. Chrysostom, Cyril Alex., and S. Leo, cited by Baronius, think that they came from Persia. But the distance would seem too great. For Persia is 300 leagues from Judæa, which the Magi would scarcely traverse in thirteen days. It is true that with dromedaries, which can travel forty leagues in a day, the journey might be accomplished post-haste in that time; but those kings, with their luxuries and their litters, were not travellers post-haste, and could not perform the distance in any such time. And the more common opinion of the Fathers and Doctors is that the Magi came to Bethlehem on the thirteenth day from the first appearance of the star and the birth of Christ, and there adored Him, and that this is the force of the word lo! Also because they found Christ still remaining with His parents, among strangers at Bethlehem, and they, a little after, returned with Christ to their own city, Nazareth. This is the opinion of S. Augustine, Serm. I, 2, 3, de Epiphan., and S. Leo, de eadem. Whence also the Church commemorates this mystery on the thirteenth day after Christmas.

2. Others with more probability think that the Magi were Chaldæans, both because the Chaldæans were addicted to astrology; and these Magi recognized Christ by the teaching of a star, and because they themselves were followers of Abraham, who was called by God out of Chaldæa into Judæa. So think S. Jerome, Chalcidius the Platonic, and Jansenius.

3. Abul. ( in Numb. c. 24), and the Jesuit Sebast. Barradi, think that the Magi were Mesopotamians, because Balaam, who predicted this star was from thence.

4. Navarrus ( Tractat. de Orat. c. 21) asserts that he received from Jerome Osorius, Bishop of Algarbii, and a celebrated writer, that it is found in the very ancient records of Calecut, that the king of Calecut was one of the Magi, or certainly a chief associate ( socium ) of the three wise men. It is credible that this may have afterwards been the case when the Magi preached with S. Thomas the Apostle, in that place. See Osorius, lib. I, on the actions of Emmanuel, king of Portugal, where he asserts from Indian traditions that the king of Cranganore, which is not very far from Calecut, was one of the Magi: for that the two other Magi, the Persian, and the Caramanian, as they were hastening to Christ with the star for their guide, associated with themselves this Indian king; and that hence he was called Chereperimale, or one of three. He adds that he was nearly black, and like an Ethiopian. Maffei has a similar account, lib. 2, Hist. Ind., where he calls this prince Pirimal, and asserts that he was king of Calanum, and that the star was his guide to Christ by the admonition of the Indian Sibyl.

5. And most probably, these Magi were eastern Arabians. Whence Tacitus ( lib. 5, Histor.) says that Judæa was bounded by Arabia on the east.

This is proved, 1. Because it was the opinion of S. Justin, Tertullian, Cyprian, Epiphanius, and others, whom Baronius cites. 2. Because this answers best to the prophecy of Isaiah, who foretells (Isa 60:6) that the Sabeans, Midian, and Ephah, who are all Arabians, should come to Christ with presents. And it would appear that the Church has thus understood Isaiah's prophecy, since she so frequently recites it in the office for the Epiphany. This is likewise plainly in accordance with the Psalmist: "The kings of Tharsis and of the islands shall offer presents, the kings of the Arabians and of Saba shall bring gifts." (Psa 72:10.) 3. Because Arabia is nearer to Judæa than Chaldæa, India, Persia, &c. 4. Because the Queen of Sheba was a type of these kings. And she came with similar presents from Arabia to Solomon, a type of Christ. And although this queen be said to have come from Ethiopia, yet this Ethiopia was not Abyssinia, but a part of Arabia. For she came from eastern, not western Ethiopia, as S. Anselm says. Arabia includes the Red Sea and the adjacent regions, especially the neighbouring part of eastern Ethiopia. So the Madianites are called Ethiopians because of their black, or dark, colour. Whence Moses wife is called an Ethiopian woman. (Num 12:1) Also the Red Sea is called the Arabian, not the Ethiopian Gulf, because Arabia stretches itself even beyond it. Hence again it is probable that one or more of the Magi were black, both because this is the universal opinion, as painters thus depict the Adoration of the Wise Men, and because the Queen of Sheba is said to come from Ethiopia: "Before him the Ethiopians shall fall down." (Psa 72:9, Vulg.) And the Magi are called "kings of Tharsis, i.e., of the Red Sea." 5. It is plain, from the gifts which the Magi offered to Christ: Arabia abounds in gold, frankincense, and myrrh. This is why it is called Felix, the Happy. "Nowhere is frankincense," says Pliny, "except in Arabia." And Virgil, "The frankincense tree belongs to the Sabeans alone;" and (2 Geor.), "India sends ivory, the unwarlike Sabeans their frankincense." In this Arabia there is also abundance of myrrh and spices, so that they use none other than such wood for kindling fires. (Pliny, lib. 12, C. 17.) In the same country there is so great a quantity of gold that their furniture is resplendent with it; and in Saba of Ethiopia even the prisoners' chains are made of it. (See Mela, lib. 3, c. 10.) 6. Because the prophecy of Balaam, concerning the star of these wise men, was uttered in the land of Moab, which was a part of Arabia. See S. Jerome, in Locis Hebraicis. See also Pineda, lib. 5, de rebus Salomonis, who shows that the Queen of Sheba came to Solomon, and the three Magi to Christ, from Saba, in Arabia Felix, a district inhabited by the Homeritae, amongst whom the Christian religion afterwards marvellously flourished under Ely Gaan, who received it from the kings, his ancestors, who were probably these Magi.

The common opinion of the faithful is that these Magi were kings, that is, petty kings, or princes. And this belief, let Calvin laugh as he may, is fully handed down by SS. Cyprian, Basil, Chrysostom, Jerome, Hilary, by Tertullian, Isidore, Bede, Idacius, who are all cited by Maldonatus and Baronius. S. Matthew, however, does not call them kings, but Magi, because it was the part of these last to recognize Christ by the star. Hence also in Ps. lxxi., they are called "kings of Tharsis," and "kings of the Arabians and of Saba." Again, that they were three in number, from the three species of gifts which they offered—gold, frankincense, and myrrh,—is taught by Augustine, Serm. 29 & 33, de Tempore. The pious tradition of the faithful favours the same opinion. And the office of the Church for the Epiphany implies it.

The author of the imperfect work upon S. Matthew in S. Chrysostom asserts that after the resurrection of Christ, S. Thomas the Apostle came to the country of these Magi, and baptized them, and associated them with him in preaching the Gospel.

Venerable Bede, to whom we may well give credit, in his Collectanea, not far from the beginning, names and describes them as follows:—The first is said to have been called Melchior, an old man, grey-headed, with flowing beard and locks; he presented gold to the Lord the King. The second was Gaspar, young, beardless, and ruddy; he with frankincense, as an oblation worthy of God, honoured God. The third was Fuscus: he had a full beard, and by means of myrrh signified that the Son of Man should die.

Lastly, some say that these Magi, as they preached Christ, were slain by the idolaters, and gained the crown of martyrdom; and offered themselves, as it were, an holocaust of gold and frankincense and myrrh to Christ. Amongst these, L. Dexter, in his Chronicle, under A.D. 70, says: "In Arabia Felix, in the city of Sessania, took place the martyrdom of the three Royal Magi, Gaspar, Balthazar, Melchior." From Sessania their sacred remains were translated to Constantinople, from thence to Milan, and from Milan to Cologne, where they still remain, and are greatly venerated, and where I myself have often honoured them.

Who is born King of the Jews. Observe here the faith and greatness of soul of the Magi, who in a royal city seek another King rather than the reigning monarch; nor fear the wrath and power of Herod, because they trusted in God.

The King of the Jews, put antonomastically for Messiah, or Christ. Wherefore when Herod heard this question, he gathered the Scribes together, and asked them where Christ should be born? For the star was the index of Christ; whence it is subjoined, "For we have seen His star." This is what is meant—"The King of the Jews, yea, of heaven, has been born; for a star of the heavens has made Him known to us. It has called us: it has invited all to visit Him, to honour and adore Him. For in this new star which has been put forth in heaven, heaven manifests her admiration of so great a King, even the Word incarnate." When Christ is born, the heaven is astonished, the angels are amazed, and, wondering at the love of God for man, they sing with jubilation, "Glory to God in the highest," that so they may arouse senseless man to wonder at and venerate so great condescension. So from a like cause, at the passion of Christ, the sun and the moon were darkened, the earth quaked, rocks were rent, graves were opened, to show that their God was dying, and to manifest their sympathy. This is what Haggai foretold (ii. 7)—"Yet a little while, and I will move the heaven and the earth: and the desire of all nations shall come." At this also Habakkuk was amazed when he said (iii. 2), "I considered thy works, and was afraid. In the midst of the two living creatures thou shalt be known" (LXX)—that is to say, in the manger, by the shepherds and the Magi. Wherefore Francis Mayro, in a sermon on the Nativity, teaches that the incarnation of the Word was a greater and more stupendous work of God than the creation of the world. For man is more distant from God than he is from nothing. For man is finite, God is infinite, and, by the incarnation, God is united to man; but, in creation, man is united to nothing—that is, to a body created out of nothing.

Lastly, from this star, that impostor who, a little after Christ, under the Emperor Adrian, feigned himself to be Messiah, gave himself a name. He excited the Jews to rebel against the Romans, and became their leader, calling himself Barchochebas, i.e., the Son of the Star, saying "that he, for their salvation, had glided down from heaven, as a great star, to bring the help of light to diseased mortals, who were condemned to long darkness." Thus Eusebius, Hist. 4. 6. But this star soon set, for he and all his followers were cut off by the Romans.

Appropriately did a star lead the three royal Magi to Christ, the King of kings, for a star has the appearance of a kingly crown, with its resplendent rays; and therefore a star is an emblem of a king and a kingdom. Whence God promises to Abraham (Gen 15:5), saying, "Look up to heaven, and number the stars, if thou canst. And he said to him: so shall thy seed be." Here, amongst other things, He designated the kings of Israel and Judah, who should spring from Abraham, but especially Christ the King. Hence, unfolding the same thing, God says to Abraham explicitly, "Kings shall come out of thee." (Gen 17:6.) Wherefore S. Fulgentius ( Serm. on the Epiph. 5) says—"Who is that King of the Jews? At once poor and rich, lowly and exalted, who is carried as a babe, and worshipped as a God: a babe in a manger, incomprehensible in heaven, sordid in rags, priceless among the stars."

Hence has been taken that ancient military order of the kings and princes of France, who bore the figure of a star on their vestments, with this motto—"The stars show the way to the kings." This order was afterwards changed, by Louis XI. of France, into the Order of S. Michael. The Order of the Star was first instituted by Robert of France, about A.D. 1022 (in honour of the Blessed Virgin, to whom that monarch was greatly devoted), because she is the very Star of the sea, imploring that she, like a guiding-star, might be the leader of his kingdom, and especially of the nobles. Wherefore he elected thirty knights of the chief nobility of France to be of this Order, and gave to each a golden collar, with a star pendant on the breast. (See the "Annals of Paris," by Jacob Broneius.)

For we have seen his star—namely, of the King of the Jews, i.e., Christ, or the Messiah, newly born. From hence it would appear that this star extended its rays with greater length and brightness in the direction of Judæa, in the same manner that comets extend their tails towards such and such a country; so that the Magi might understand that they were to go in the direction of Judæa, where Messiah was to be born. This seems to be the force of the word for in this place. Wisely does S. Gregory say ( Hom. 10)—"All the elements testified that their Creator was come. The heavens acknowledged Him to be God, and so they sent the star. The sea knew Him, for it suffered Him to walk upon it. The earth knew Him, for, when He died, it trembled. The sun knew Him, for he hid his rays. The rocks and stones knew Him, for they were rent asunder. Hell knew Him, for it gave up the dead that were in it. And yet Him, whom all the senseless elements felt to be the Lord, the hearts of the unbelieving Jews even yet acknowledge not by any means to be God, and, harder than the flint-stones, they will not be broken by repentance."

You will ask how the Magi, when they saw the star, knew by it that Christ was born?

In the first place, the Priscillianists, as S. Gregory ( Hom. 10) testifies, said that this star was the Fate of Christ; that as fate determines things future, so this star signified and determined Christ. But this opinion S. Gregory rightly refutes, saying, "It was not the Child who hasted to the star, but the star to the Child. So may it be said, that the star was not the fate of the Child, but the fate of the star was the Child who appeared." S. Augustine also (lib. 5, de Civitat. Dei, c. 1, &c.) confutes the astrologers, who say that the stars assign their fates to every one.

[There follows here a refutation of astrological views, which is not translated, as unnecessary in the present age.—Trans.]

A second opinion is that of the Imperfect Author. This star, he says, was distinguished by the figure of a boy bearing a cross, because the light of faith manifested the Incarnation and Cross of Christ. But this is said without foundation. It is not related in any history, except that of the Sethiani, of whom presently.

I say, therefore, that the Magi knew Christ was born by the token of a star. 1. Because Balaam had prophesied of it (Num 24:17), "A Star shall rise out of Jacob." But the Magi were the posterity, or successors of Balaam. The meaning therefore of "Where is he who is born King of the Jews? for we have seen his star," is, we seek Him whom we all have hitherto expected to be designated by a star; and now, since we have seen the star, we believe that He has been born. There is, moreover, this oracle of the Erythræan Sibyl extant (lib. 8, Sibyl. orac.): "The Magi worshipped the Star, recent and divine; and when they followed the commands of God, an infant was shown to them in a manger."

That the Magi knew that this star was the harbinger of Christ from Balaam and the Sibyl, is the opinion of S. Basil, S. Jerome, Origen, S. Leo, Eusebius, Prosper, S. Cyprian, Procopius, and others, whom I have cited on Num 24:17. Whence Suetonius, in Vespas., and Cicero, lib. 2, de Divinat., and Orosius, lib. 6, c. 6, say that it was then a general belief that a King would come forth from Judæa who would have universal dominion. This the heathen falsely applied to Vespasian. Chalcidius, who was a heathen and Platonic philosopher, commenting upon the Timæus of Plato, thus writes: "There is another very sacred and venerable history," meaning the Gospel of S. Matthew, "which tells of the rising of a certain star, not one denouncing disease and death, but declaring the descent of a God to be worshipped, for the sake of converse with man and mortal concerns. When certain wise Chaldæans, in a journey by night, had seen this star, and had well considered the circumstance, they are said to have searched for the God newly born, and, when they had found the august Child, they worshipped Him, and presented gifts suitable for so great a Deity." The author of the Imperfect Homily, upon this passage of S. Matthew, adds that the successors of Balaam, after his prophecy concerning the star, deputed some persons, in each generation, to watch the heavens, who might observe the rising of this star, on the mountain which is called Victorialis; and at length, when these Magi were watching for its appearance, "it came," he says, "upon that mountain Victorialis, descending, as it were, in the form of a little child, and upon him the likeness of a cross. And it spoke with them and taught them, and told them to go into Judæa. And as they went, the star went before them for the space of two years. And they wanted neither food nor drink. But the rest of all the things which were done by them is compendiously related in the Gospel." These things, however, are of doubtful credit, and are taken from the apocryphal books of the Sethiani, as the writer acknowledges.

2. More probably, they knew by a divine instinct and revelation; for the Magi were endowed with a hidden celestial afflatus. "This they heard," says S. Augustine ( Serm. 2 de Epiph.), "telling them in the language of heaven, as it were, that Christ was born in Judaea. Thus they followed the star on to Bethlehem and the cradle of Christ." For, as S. Leo says ( Serm. 4 de Epiph.), "God, who manifested the sign of the star, gave understanding to those who beheld it: for He made it to be understood and inquired after, and, being sought after, He presented Himself to be found."

The brightness and majesty of the star were so great that the Magi understood that something divine was portended, even that God, as the Holy Spirit suggested to them, had become incarnate.

In fine, the Divine countenance of the Child Christ shed forth such a ray of heavenly light as illuminated the eyes, but still more the minds, of the Magi, so that they perceived that that Infant was not a mere man, but true God; for, as S. Jerome says, on the ninth chapter of Matthew, "The splendour and the majesty of the hidden Divinity, which shone even in His human face, were able at the first glance to attract those who beheld Him."

You will ask, secondly, of what kind, and how great was this star? Was it of the same nature as the rest of the stars, or was it peculiar and diverse from others? First, the writer concerning the marvels of Scripture (lib. 3. c. 40, as extant in tom. 3 of S. Augustine's Works ), thinks that this star was the Holy Ghost, who, like unto a dove, descended upon Christ, and, by means of a star, guided the Magi. 2. Origen, Theophylact, S. Chrysostom, and Maldonatus think that this star was an angel, because, indeed, an angel was the mover, and, as it were, the charioteer of the star. 3. Others think that it was a real and new star, similar to the one which appeared in the Constellation of Cassiopeia, A.D. 1572. 4. Others think that it was a comet. But I reply that it was a new and unknown star, entirely different from other stars, and superior to them in nine prerogatives, and, as one may say, portents. It was formed by the angels for this purpose, that it might lead the Magi to admire it, that they might feel assured that it presaged something new and divine.

1. This star surpassed all others as to its creation or production. For they were produced in the fourth day of the Creation, but this was produced upon the very night of Christ's nativity. It was therefore a new star, and was never seen either before or after this time. So S. Augustine, lib. 2, contra Faustum, c. 5.

2. In its material: for in other stars this is celestial, but in this it was aerial. For the angels framed it of condensed air, and infused brightness into it.

3. In place: for other stars are in the firmament; this was in the atmosphere. It went before the Magi in their journey from Arabia to Judæa.

4. In motion: other stars move in circles; but this went straight forward. For it moved in a direct line from east to west.

5. In time: other stars only shine by night; for the sun's light obscures them during the day. But this was as bright by day, during the shining of the sun, as it was by night.

6. In duration: for other stars always shine; this was temporary, for it continued only during the period of the wise men's journey, and afterwards vanished.

7. In size: for the other stars are greater than the earth and the moon, but this was less than either. This, however, appeared greater because it was nearer the earth; just as the moon appears larger than the fixed stars, because it is nearer to us, although it is in reality far less.

8. In being inconstant: for this star sometimes hid itself, as at Jerusalem; at other times it was visible, and a guide of their journey. 'When the Magi went forward, it went forward; when they rested, it rested. At length it stood over the house where the Child was. And then, as though its work were accomplished in Christ's Epiphany, it vanished. The other stars have no such property.

9. In splendour: in which it surpassed all the other stars. Whence S. Ignatius, who lived a little after Christ, in his Epistle to the Ephesians, writes thus: "The star shone so as to surpass in brightness all that were before it. For its light was indescribable; and struck with amazement all who beheld it. For all the rest of the stars, together with the sun and moon, were a kind of chorus of audience for that star, for it surpassed them all in splendour." Prudentius in his hymn for the Epiphany says, "That star which surpasses the sun's orb in beauty and radiance." S. Chrysostom says the same thing. Whence S. Leo ( Serm. 1 de Epiph.) says, "A new star appeared in the eastern parts to the three Magi. It was brighter and more beautiful than all the other stars. It attracted to it the eye and the mind of those who beheld it, so that it was immediately perceived that this strange sight was not without a purpose."

This star was a new meteor formed by the angels from the atmosphere, and filled with an immense light, and moved by an angel, like the pillar of fire and cloud, which guided the Hebrews through the desert to the promised land. So S. Chrysostom, Fulgentius, Basil, and others. Indeed, that pillar was a type of this star. Truly does S. Chrysostom say ( Hom. 16 ex veriis in Matth. loc.) "Thou, O star, by thy advent calledst the Magi from the east, and sentest them back to preach the gospel in their own land."

Furthermore, in the books passing under the name of Seth, the son of Adam, there are various things related of the Magi, and of the star in the figure of a child carrying a cross, &c., which seem to have been fabricated by the Sethianist heretics. (See Epiphanius, Hæres. 26 & 39.)

Also Gregory of Tours, says Haymo, relates, that this star fell into a well, where it may be even now seen, but only by virgins; and that once three men came to behold it, and that only one of them, who was a virgin, could see it. But such things, says S. Anselm, are fables and trifles.

Allegorically, Christ is "the bright and morning star." (Rev 22:16.) Whence S. Ambrose saith, "Christ is the star: for a Star shall rise out of Jacob, and a man come forth of Israel." (Vulg.) In fine, where Christ is, there is the star. For He is the bright and morning star: therefore doth He make Himself known by His own light.

Again, the star of the sea, that is, of this storm-tossed world, who shows us thereby the way, and goes before us to the harbour of safety, is the Blessed Virgin, whence her name Mary. The Hebrew Mariam means teacher, or mistress, or guide of the sea. "Behold the star, invoke Mary," says S. Bernard. Hence, also, the Church invokes her, saying, "Hail, star of the sea, bounteous Mother of God."

Tropologically, the star is, 1. The faith of a believer. 2. Prudence. 3. Precepts. 4. Evangelical counsels, especially obedience to a superior. 5. Holy inspirations infused into the mind by God, whereby He calls the soul to some action, in a more perfect state, as, for example, virginity, or martyrdom. God, let us say, calls thee to sanctity and heroic virtue, to a state of perfection; He shows thee a star to go before thee on the road to heaven. Gaze then upon it, follow it, lest this star of a divine vocation, being seen of thee, be despised, and in the day of judgment accuse and condemn thee before God. "There is nothing, therefore, too difficult for the humble," says S. Leo ( Serm. 5 de Epiph.), "nothing too rugged for the meek, and all things can be accomplished, when grace furnishes her assistance, and obedience lightens the command."

Hear S. Gregory ( Hom. 39 in Evang.): "Behold God calls us by Himself, by the angels, by fathers, by prophets, by apostles, by pastors. He calls us also by our own selves, by miracles, very often by chastisements. He calls us by worldly prosperity, and sometimes by adversity. Let no one despise the call, lest the time should ever come, when they will wish to answer and not be able."

Anagogically, doctors and whoever instruct many to righteousness shall shine as the stars for ever and ever. (Dan 12:3; and Rev 2:28.) Wherefore S. Leo says, "Whosoever shall live a godly life in the Church, and shall seek those things which are above, not which are upon the earth, is like a heavenly luminary. And whilst he himself preserves the brightness of a holy conversation, he, like a star, shows to many the way of the Lord. In such a course ye all ought, well-beloved, to profit one another, that in the kingdom of God—at which we arrive by means of a right faith and good works—ye may shine as the children of the light."

Lastly, the star invites and calls us to heaven, that, by means of a heavenly life, we may come to the most blessed company of the angels and all the heavenly citizens.

We have seen his star in the east. Some writers refer the words, in the east to we have seen. That is, "We, being in the east, saw the star in the west, shining over Judæa;" so that the Magi knew whither to wend their way. Similarly, the pole-star shows the way to sailors. Others, with more probability, refer in the east to the word star—i.e., "we, in the east, saw the star there with us in the east." But both opinions are tenable. For, first, this star seems to have appeared over Judæa to signify that the King of the Jews was born there, and must there be sought. Hence, in Num 24:17, for "shall rise" the Hebrew has darach—i.e., "hath proceeded." "A star proceedeth out of Jacob."

You will ask, Did the star remain stationary in the east, or was it a constant attendant upon the Magi in their journey to Judæa? Jansen, Cajetan, and others think that it remained stationary. They attempt to prove this: 1. Because the Magi say, "we have seen His star in the east." And when they departed from Jerusalem, S. Matthew says, "And lo, the star which they had seen in the east." 2. Because Herod, and the Jews, and the rest did not, as it would seem, behold the star. For had they done so, some surely would have followed it, and have come with the Magi to Christ. 3. Because the Magi knew from Balaam's prophecy that the star portended that the King of the Jews was now born. And as they knew the way to Judæa, they did not require the star to guide them.

On the other hand, SS. Chrysostom and Leo, Theophylact, S. Thomas, Lyra, Suarez, Maldonatus, and Chrysologus ( Serm. 156) are of opinion that the star did accompany the Magi as far as Judæa. As Chrysologus says ( loc. cit.), "When they walked, the star went on; when they sat down, it stayed; when they slept, it kept vigil over them." This is the common opinion of believers; whence the Church sings in her hymn, "The Magi went on following the star which they had seen, which went before them."

So, therefore, when the Magi say, We have seen has star in the east, they are speaking only of their beginning to see the star. We have seen, meaning "We first saw His star when we were in the east; and, being called by the sight of it, we are come, with that star for our guide, having followed it as it went before us until we came to Jerusalem." And because the star disappeared at Jerusalem, they then went to Herod and the Scribes, and asked them where Christ was born.

Both opinions are probable and worthy of examination, and may perhaps be reconciled one with the other, by supposing that the star which shone in the east was of exceeding brightness, as S. Ignatius testifies, at its first appearance, when it attracted the eyes of the Magi, and to which they referred when they said "we have seen His star in the east;" but that afterwards, when it went with them in their journey, it was covered with a cloud, and shone less brightly, so that it was visible to scarcely any save the Magi; lest if other men had seen it in its utmost brilliancy, and had accompanied them in a great band to Jerusalem, they might have stirred up Herod and the Jews against Christ to destroy Him. For it was plainly fitting that the star which called forth the Magi should show them the way to Christ, who was afar off and hidden. In like manner, the pillar of fire and cloud which was the leader of the camp of the Hebrews shone before them like fire by night, but by day was covered with a cloud, as I have shown in my commentary on Ex 13 and Num 9.

But that some others besides the Magi saw the star is probable. For since the star was a large one, bright and visible to them, why not to others? For God willed Christ to be made known to all the world. Still, few or none followed the star with the Magi, both because they understood not the mystery, and because they were hindered by worldly cares. Hence we learn how necessary is powerful and efficacious grace for seeking Christ. Of this He speaks (S. Joh 6:44): "No man can come unto me, except my Father draw him." Thus in the passion of Christ, the eclipse of the sun was seen at Athens by S. Dionysius, the Areopagite; and this was why he was converted by S. Paul when he learnt from him the cause of the eclipse, because, namely, it was at that very day and hour that Christ was crucified.

Suarez adds, that the star only shone by day in places near the Magi, but was at a loftier elevation by night, and was then less conspicuous. So says Nicephorus, H. E. 1. 13.

Lastly, the Magi were appropriately called by a star, because they were astronomers. Hence they knew that this star was not a common one, but a prodigy, and portended some divine event. Thus they understood that the Maker and Lord of the stars, to whom all the stars are obedient, was born.

Hence the Church celebrates with so great solemnity the Feast of the Epiphany, in which the Magi were called to adore Christ, because in them and by them was begun the calling and salvation of the Gentiles. Wherefore S. Leo ( Serm. 2 de Epiph.) says—"Let us, brethren beloved, recognize in the Magi, who worshipped Christ, the first-fruits of our vocation and faith, and with exulting minds let us celebrate the beginnings of blessed hope. From this time forth we began to enter into our eternal inheritance." And S. Augustine ( Serm. 2 de Epiph.) says—"This day, on which we keep the anniversary of our festival, first shone upon the Magi. They were the first-fruits of the Gentiles, and we are the people of the Gentiles. To us hath the tongue of Apostles announced it; but to them, the star, as though the tongue of heaven. And the same Apostles, as though they were other heavens, have declared unto us the glory of God."

When king Herod heard these things, he was troubled, and all Jerusalem with him. Herod was troubled, because he feared that he would lose the kingdom of the Jews, now that Messiah, their true and legitimate Prince, was born. "What wonder," says S. Augustine, "that impiety should be troubled at the birth of piety?" ( Serm. 2 de Innocent.) Jerusalem was troubled, as well because there were many in it who favoured Herod, as because the Scribes and chief Priests, having leisure only for their own advantage, and being thus in a state of spiritual slumber, had no thought about the coming of Messiah; that now the sceptre was departed from Judah, as Jacob had foretold, Messiah should be born. Wisely does S. Gregory say ( Hom. 10. in Evangel.), "When the King of heaven was born, the earthly king was troubled because, indeed, terrestrial exaltation is confounded when celestial greatness is disclosed." "For," as S. Fulgentius says ( Serm. 1 de Epiph.), "This King came, not to fight against and conquer earthly kings, but, by dying, marvellously to subdue them. Not, therefore, was He born to be thy successor, O Herod; but that the world might faithfully believe in Him." "Christ seizes not thy royalty," says S. Leo, "nor would the Lord of the universe be contented with thy petty sceptre. He, whom thou wishest not to be king in Judæa, reigns everywhere, and thyself wouldst reign more prosperously if thou wouldst be subject to His sway."

And Herod, as we may see in Josephus, cut off all the members of the royal house of Judah, lest there should be any rival to his sovereignty.

And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. He calls the learned doctors of the law, the Scribes, who occupied themselves in transcribing, reading, and expounding the sacred Scriptures. They are sometimes called lawyers; such a one was Ezra.

But they said to him: In Bethlehem of Judæa. For so it is written by the prophet: And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.

I have explained this prophecy in my Commentary upon Micah v., so that I shall not here repeat it. Only let us observe three discrepancies between S. Matthew and Micah. The first is that S. Matthew, in speaking of Bethlehem, omits the name Ephratah. The explanation is that Bethlehem had two names. It was called by its founders Bethlehem and Ephratah, because Ephratah was the father of Bethlehem. (See 1Ch 4:4); and Ephratah in Hebrew signifies fruitful, or fruit-bearing. Bethlehem has a similar meaning, being house of bread. The literal reason why Christ would be born at Bethlehem was that He might be accounted David's Son, who was promised to him, who was himself born in Bethlehem. The moral reason was to teach us humility, to be content with a lowly parentage, a lowly country, a humble cottage. Whence S. Leo ( Serm. I de Epiph.) says—"He who took the form of a servant chose Bethlehem for His birthplace, that in that obscure place He might hide His glory, but Jerusalem for His passion, that He might the more make known abroad the shame of the Cross." He taught us, therefore, to cover our glory, to uncover our shame. He here taught us that heavenly glory, which is a paradox to the world, is, that "the way to glory is flight from glory." Christ, who is a star—i.e., a light and guide to glory and blessedness—hid Himself, and His Godhead and His dignity of Messiah, by abiding in the manger of Bethlehem. And therefore God the Father displays Him to the whole world, and glorifies Him by means of a star shining out of heaven. If, therefore, thou seekest true glory, shun fame, court ignominy; for if thou desirest glory, thou shalt lose it; but if thou despisest it, then, even against thy will, thou shalt be had in honour. For this paradox is most true—"Glory follows him that shuns it, flees from him that pursues it, as a shadow the body." "Humility goeth before glory." (Pro 15:33.) God exalteth the lowly, and humbleth the proud. Whence "Christ emptied Himself, taking the form of a servant, becoming obedient unto death, even the death of the Cross: for which cause God also hath exalted Him, and given Him a name, which is above all names." (Phi 2:7.)

2. The second discrepancy is, that for, thou art not the least, as S. Matthew has it, Micah has, thou art a little one ( parvulus, Vulg.)—i.e., art the least, or very little. The explanation is that, in Micah, an adversative particle is implied from the context, as in Psa 117:141, Psa 117:157, meaning "Very little art thou, O Bethlehem, if I look at thy walls, thy citizens, thy buildings, thy fame; but yet very far art thou from being little, if I consider the princes that have come from thee, and that have been and shall be born in thee. For in thee was born King David, and of thee shall be born Christ, David's antitype." Some read the words in Micah interrogatively—Art thou very small? That is, Thou art by no means the least, but, by reason of Christ, thou shalt become very great and famous.

3. Instead of among the princes, Micah has, among the thousands. The explanation is, that the Hebrew aleph denotes both a thousand and a prince. But either translation in this place comes to the same thing; for, in the princes means among the princes—i.e., the cities, or even the inhabitants of Judah; this is, from the great number of princely men who have, or shall come forth from thee. In the thousands. This is the same as among the cities, which contain many thousands of people; and therefore they are princes, and have their own chiefs, or princes. For the people of Israel was divided by Moses into chiliads, or so many thousands of families, each of which had their own dukes and princes. (See Exod. xviii. 25, and Judges vi. 15.)

Then Herod, privately calling the wise men inquired of them diligently what time the star appeared. This he did secretly, in order to avoid popular rumours, murmurs, and tumults. For the people were expecting their Messiah. It was also that he might more thoroughly and reliably find out all the particulars concerning the star. He learned from them when the star appeared, that thus he might know when Christ was born, and so, by killing all the infants who were born about that date, might slay Christ among them. For even already he had determined on the slaughter of the infants, in his own mind. Whence the Arabic version hath it, "He was informed by them concerning the time in which the star appeared to them."

And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him. This was the fox-like cunning of a fox. He would make the Magi obedient and faithful to himself, by pretending that he wished to worship Christ, when he was taking thought how to kill Him. So Caracalla, in order to reign alone, slew his brother Geta in his mother's arms, because he was associated with him in the empire; and, to extenuate his crime by piety, he placed his brother among the gods, saying, "Let him be a god, so long as he is not alive." In like manner, Herod saith to the Magi, that he would worship Christ as God, whilst he purposed in his mind to kill Him as a man and a king.

Who having heard the king, went their way; and lo! the star which they had seen in the East went before them, until it came and stood over where the child was. From hence it would appear that the star which shone in the east with great effulgence, afterwards, when it accompanied the Magi, appeared less brilliant, and, at Jerusalem, was hidden altogether, so as to force the Magi to inquire of the Scribes where Christ should be born, that, by this means, it might be made known even to them that He was born. For Herod and his minions were unworthy of beholding this celestial star; for if they had, they would have used their knowledge to seek out and destroy Christ. But when the Magi departed from Jerusalem, the star again appeared, and shone with its former lustre, to indicate Christ, who is the Light—yea, the Sun of this world—and by its radiance to point out the very spot—that is to say, the stable in which he abode after his birth—so that they might not have to wander in vain, searching for Him from house to house.

And seeing the star—i.e., as brilliant as at first—they rejoiced with exceeding great joy. Exceeding great. This is the force of the Hebrew gedolah meod. And they rejoiced so greatly because, by the star being thus lustrous, they knew that they were come nigh to Messiah, and were going to Him in a direct course.

And entering into the house, they found the child with Mary his mother. From this passage some are of opinion that, after their enrolment, the wealthier people, who had come to Bethlehem for the purpose, were departed; so that there were now many houses in Bethlehem at liberty for the purpose of hospitality and that Christ had been removed from the stable in which He was born, to some worthier abode of one of the citizens, and was there worshipped by the Magi. For it is said, they entered into the house. So S. Epiphanius, Hæres. 51, Maldonatus, and others.

But the more common opinion is, that the stable in which Christ was born is called the house. For the Hebrews call any place in which people live, a house, as Psa 103:17. The house—i.e., the nest, of the coot (Ital.) is their leader—namely, of birds and flying creatures. For since the census of the whole people proclaimed by Augustus was being taken during some weeks and months, and since during that period a succession of wealthy people kept arriving for enrolment, and afterwards departing, there was no room for Mary and Joseph, who were poor people, in the hostelry, until the thirteenth day after Christ's birth. And God ordered this, both to try the constancy of the Magi, and to teach them and others that Christ's kingdom consists in poverty, humility, and contempt of the world, not in earthly wealth, and pride, and pomps, and palaces. So S. Augustine ( Serm. 1 & 2 de Epiph.), Justin, c. Tryph., Chrysostom, &c., and Suarez, which latter adds—"It is plain that Christ, and the Blessed Virgin, as a woman who had lately given birth to a child, remained in the stable until her Purification."

Whence S. Jerome ( Epist. 17 ad Marcellam ) says, "Behold in this little hole of the earth, the Maker of the Heavens is born. Here He was wrapped in swathings, here adored by the Magi." And Augustine ( Serm. de Epiphan.) says: "He was lying in a manger, yet He led the Magi from the East. He was hidden in a stable, and was acknowledged in Heaven; that being recognized in Heaven, He might be manifested in a stable." You may reconcile these two opinions with each other, if you suppose that in Bethlehem, being a small city, there was only one public hospice for strangers, to which was attached a stable for their horses and other beasts of burden. And so it is said that the Magi entered into the house, or inn, because they went into the stable of the inn. S. Luke's words are in favour of this, when he says:—"There was no room for them in the inn." This means the common hospice of the place. And they found the Babe lying in the manger, plainly, the only manger belonging to the stable of this hospice.

No mention is made of Joseph upon this occasion, either because he had gone away into the city or the country, to procure food and other necessaries for the Blessed Virgin and Christ. And this was in accordance with the Divine purpose, that the Magi might not suppose him to be the father of Christ, and Christ to be born as other children are. Or if he were present, he was supposed, under the name of Mary's husband, to be the guardian of Christ, and the keeper of the stable. And S. Matthew signifies by his narrative that the Blessed Virgin and Joseph so conducted themselves in the presence of the Magi, that they understood by God's inspiration that Christ was born of the Virgin alone by the power of the Holy Ghost, and that Joseph only took care of them. Wherefore it is not doubtful that the Magi conversed with Mary either in Arabic, for she had the gift of tongues, or else in Hebrew, through an interpreter, and learnt from her the manner of the Conception and Birth of Christ. And therefore they adored Him as God and the Son of God, and offered unto Him their threefold gifts, but received from Him far greater spiritual gifts for their souls, even illumination, consolation, and heavenly warmth. In return for their gold, they received the increase of wisdom and burning love; instead of their frankincense, the gift of prayer and devotion; and in exchange for myrrh, zeal for a pure and uncorrupt life.

They fell down and worshipped him. The Arabic has—they fell down in adoration of him. Erasmus thinks that the Magi did not know Christ was God, and therefore did not worship Him with latria, but with civil respect, as the King of the Jews. But the fathers and interpreters teach the contrary—that the Magi, by Divine inspiration, were aware of Christ's Divinity, and worshipped It with latria, and that for this reason, they offered Him frankincense, which is due to God alone. So S. Irenæus, lib. 3, c. 10; S. Leo, Serm. de Epiphan.; and others passim. Whence S. Fulgentius says wisely in his sermon on the Epiphany, "Consider what they offered, and you will know what they believed." Hence this day is called by the Greeks, Epiphany and Theophany—i.e., the appearing of God—because on that day Christ was declared to the Magi to be God, and was worshipped by them as God.

And opening their treasures, they offered him gifts; gold, frankincense, and myrrh. In these things Arabia abounds. (See Eze 27:22, and Pliny, lib. 12, c. 14.) It was the ancient custom of the Arabians and other Orientals, not to approach their kings and rulers except with a gift, as it were a tribute due to them. (See Gen 43:11; 1Sa 10:27.) Whence Seneca says ( Epist. 17), "No one may salute the monarchs of Parthia without a present." Moreover, it was God's law (Ex 23.), "Thou shalt not appear empty before me." Lastly, the Queen of Sheba gave precious gifts to Solomon, and received greater from him. Thus it was with the Magi and Christ, who is the true Solomon.

S. Bernard thinks that the Magi offered gold to the Blessed Virgin and Christ to succour their poverty, myrrh to strengthen Christ's infant limbs, frankincense to prevent the unpleasant odours of the stable. This is a very literal and undignified sense. For the fathers teach, passim, in a far higher way, that illuminated by the Holy Ghost they offered gold to Christ as the most wise King; for wisdom is compared to gold (Pro 8:19); frankincense as to God, and according to His humanity, as the High Priest and Pontiff; Myrrh to Christ as man, about to die and be buried for the redemption of the human race, and the third day to rise again to immortality and eternal glory. For the bodies of the dead are buried with myrrh, that they may remain incorrupt. Myrrh has the property of drying up moisture, and preventing the generation of worms. So S. Leo says, "Frankincense they offer to God, myrrh to man, gold to the king, wisely venerating the Divine and Human Nature joined in one. What they believe in their hearts they show forth by their gifts."

And S. Ambrose says—"Gold for a king, frankincense for God, myrrh for the dead." And S. Gregory ( Hom. 10), "By gold they proclaim a king, by frankincense God, by myrrh a mortal man." "Very beautifully," says S. Jerome, "does the Presbyter Juvencus in one sentence comprehend the mysteries of the gifts, 'Gold, frankincense, myrrh, for a king, man, and God.'"

Grammarians derive thus (frankincense) from the Greek θυόω, I make an odour, or better, from θύω, I sacrifice, because the first sacrifices of primitive men were fumigations of incense. Hence, "honours of frankincense" meant divine honours. Bede, whose words I have already quoted, asserts that the first of the Magi, whose name was Melchior, gave gold, Gaspar the second, frankincense, Balthasar the third, myrrh.

But others, with more probability, think that each of them offered all these their gifts to Christ, and that each, by these their gifts, attested their own faith in Christ as being a King and God, and about to suffer for man.

Hence the Gloss says: "All this was done by divine inspiration to signify the regal power in Christ by gold, the divine majesty by frankincense, and human mortality by myrrh."

Allegorically, these three gifts signify Christ, who offered Himself to God the Father upon the cross as it were gold, since out of golden love, even love to man, He immolated Himself; as the myrrh of the very bitter passion of His griefs and torments; and as the frankincense of the highest devotion, submission, veneration, and worship. Whence also on the same day of the week on which Christ offered Himself upon the cross the Magi offered their three gifts to Christ. For the tradition is that Christ was born on the Lord's Day. And if from thence you reckon thirteen days you will come to the Friday of the following week. For the Magi worshipped Him on the thirteenth day after His birth.

Again, Christ offered three gifts to the Holy Trinity, namely, His flesh, soul, and divinity, just as Christians offer to the same Triune God acts of faith, hope, and charity.

Tropologically, in the first place, gold is charity, or love, and wisdom; frankincense is prayer and devotion; myrrh is mortification. Whence S. Gregory says ( Hom. 10), "we offer gold, if we shine by the light of wisdom; frankincense, if we are redolent with fervent prayer; myrrh, if we mortify the vices of the flesh." Hence in Sont 5:14, the bride says of Christ, the bridegroom: "His hands are turned and as of gold, full of hyacinths." (Vulg.) "His hands," that is, the works of Christ, and therefore perfect. They are as rings, they may be turned and adapted to every thing good. They are golden, because adorned with charity; full of hyacinths, because they breathe the love of heavenly things. Thus the golden works of charity make golden hands. As many works of charity as thou doest, so many golden rings dost thou put upon thy fingers, yea, verily, upon the fingers of Christ. "Good works," says S. Bernard ( de Convers. ad Cleric., c. 15), "are the seed of eternity and of eternal glory." The very celebrated painter, Zeuxis, used to paint very slowly. Being asked the reason, he replied—"I paint for eternity." Thus also do thou, O believer, work, live, paint, for eternity, that thy works may, through all eternity, shine in heaven before God, the angels, and the blessed. That frankincense denotes prayer, and myrrh mortification, is plain from Song iv. 6, "I will go to the mountain of myrrh and the hill of frankincense." And i. 12, "A bundle of myrrh is my beloved to me." And iv. 14, "The smell of thy garments, as the smell of frankincense," i.e., lifting up prayers and sighs to God. "For," says S. Gregory, "in all his works he prays, whilst he performs all such good works as he is able to do, with the intention of arriving at heavenly things." The same says on Song chap. iii., "The holy soul makes its heart, as it were, a thurible to its God." Mark the saying of S. Gregory Nyssen., "The cause of sin is not to implore the help of God by prayer."

Again, gold is voluntary poverty. For this poverty is most rich, and far more pleasing to God than all the gold in the world. Whence the apostle, "As having nothing and possessing all things." (2Co 6:10.)

Frankincense is obedience, whereby a man offers his own will and intellect, yea, his entire self, to God, as a holocaust of frankincense.

Myrrh is fasting, mortification of the flesh; and what springs from mortification, chastity. Wherefore many think that the three vows of religion are here mystically signified: namely by frankincense, the vow of obedience; by myrrh, the vow of chastity; by gold, the vow of poverty.

Moreover, by these three gifts three kinds of good works are denoted: almsgiving, prayer, and fasting, to which all species of virtues may be referred. For almsgiving helps our neighbour; prayer worships and calls upon God; fasting steadies a man within himself. So then, by means of these three, we offer to God whatever good things we have—namely, by almsgiving, our works; by prayer, our souls; by fasting, our bodies.

Anagogically, S. Maximus thinks that by gold is signified man's redemption, by frankincense the Christian religion, by myrrh the resurrection.

And having received an answer from God (Vulg.: the Greek, χρήομοι, signifies oracles ; and the word answer implies, that the Magi in a doubtful matter, in the first place asked light of God, and received an answer from Him), in sleep that they should not return to Herod, they went back another way into their country. Cyril, the monk, in his life of the Abbot S. Theodosius, relates that the Magi, when they fled from Herod, avoided high roads and public hospices, and rested in mountains and caves. "Because," he adds, "they had determined not to enter Jerusalem, it was difficult for them to return home any other way, just as we see now is the case, those who come from Bethlehem pass through Jerusalem."

The author of the Imperfect Commentary cries out in admiration of the faith and constancy of the Magi: "O faith! which contradicted not the admonition of the angel, nor said, 'We have come so great a journey; as we came we feared not the crowds of so many cities; we were not terrified at the face of that dreadful king, but we stood before him and confidently proclaimed that King who had been born, and we offered unto Him, as God, worthy gifts; and now you bid us conceal ourselves like slaves and take to flight, as having come one way and departing another way.' But they continued faithful. And as before they were not afraid to be known, so now they blushed not to depart in secret."

Tropologically, Herod is the devil, the world, and the flesh, and the way to him is pleasure and greed. They, therefore, who pass from him to Christ, walk by the other way of the cross and mortification; and thus it behoves them to return to their own country—that is, the heavenly paradise.

Hear the author of the Imp. Com. ( Hom. 2): "He who comes from the devil to God must never walk by the way by which he went to the devil. Thou wentest by the way of fornication; for the future, walk by the way of chastity. Thou wentest by the way of avarice; walk for the rest of thy life in the way of almsgiving. For if thou goest back by the way by which thou camest, thou shalt come again under the dominion of Herod, and shalt become a traitor to Christ." And S. Gregory saith ( Hom. 10), "Our country is paradise. And when we have known Jesus, we are forbidden to return to it by the way which we came. For we departed from our country by pride, by disobedience, by following things that are seen, by tasting the forbidden fruit. But we must return to it by weeping, by obedience, by despising things that are seen, and by bridling the carnal appetite. We return to our country by another way; because we left the joys of paradise by the way of pleasures, we return to them by the way of sorrows.

And when they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him. Note that these things did not happen immediately after the adoration of the Magi. Something must be supplied here from S. Luke (ii. 22). That is to say, after their departure on the 6th of January, Christ was taken to Jerusalem, and presented in the Temple; this was on the 2nd of February. From thence He returned to His own country, Nazareth, and from thence He fled into Egypt. So Euthymius and Maldonatus, in loc.; also Ammon and Tatian, in Harmon. Evangel.

Although S. Augustine, and Jansen after him, think that Christ went into Egypt from Judæa, and not from Galilee, because S. Matthew here says ver. 2 2, that when Joseph was returning from Egypt, he was minded to go into Judæa. And so they say that he had fled into Egypt from Judæa, but S. Matthew does not say this expressly, but, "When he heard that Archelaus reigned in Judæa in the stead of his father, Herod, he was afraid to go thither." This, indeed, intimates that he was thinking of going into Judæa, probably to Jerusalem and the Temple, there to give God thanks for his safe return, as pious persons are wont to do.

The reason why Christ fled into Egypt, rather than into Assyria, or any other country is:—1. Because it was near to Judæa, and on account of the streams of the Nile, by which it was surrounded, and the sea, by which it wa

Lapide: Mat 2:14-23

Although S. Augustine, and Jansen after him, think that Christ went into Egypt from Judæa, and not from Galilee, because S. Matthew here says ver. 2 2, that when Joseph was returning from Egypt, he was minded to go into Judæa. And so they say that he had fled into Egypt from Judæa, but S. Matthew does not say this expressly, but, "When he heard that Archelaus reigned in Judæa in the stead of his father, Herod, he was afraid to go thither." This, indeed, intimates that he was thinking of going into Judæa, probably to Jerusalem and the Temple, there to give God thanks for his safe return, as pious persons are wont to do.

The reason why Christ fled into Egypt, rather than into Assyria, or any other country is:—1. Because it was near to Judæa, and on account of the streams of the Nile, by which it was surrounded, and the sea, by which it was washed, secure from the attacks of enemies. Hence, when the Jews fled from the Chaldæans and the Assyrians, they went into Egypt.

2. Because Abraham, Isaac, and Jacob, and all the children of Israel, from whom Christ was sprung, dwelt in Egypt for two hundred years, and were called forth from thence by God, by the hand of Moses. And this was a type of the calling back of Christ out of Egypt, as S. Matthew adds, That it might be fulfilled which was spoken of The Lord by The prophet (Hosea xi.), saying, Out of Egypt have I called my son. Especially because the Hebrews were delivered out of Egypt by the blood of the Paschal Lamb, which was a type of Christ. "That not without that region the sacrament of the one only Victim might be prepared, in which first the safe-giving sign of the slaying of the Lamb, and the Passover of the Lord, had been prefigured," says S. Leo. ( Serm. 3 de Epiph.)

3. Because Egypt was full of idols and superstitions. They worshipped dogs, crocodiles, cats, calves, rams, goats, and what not? Christ entered into Egypt that He might cleanse it from this filthiness, and consecrate it to the true God. Listen to S. Leo Serm. 2 de Epiph.): "Then also the Saviour was brought to Egypt, in order that a nation given up to ancient errors might now be signed for salvation nigh to come, for hidden grace, and that she which had not yet cast out superstition from her mind might receive truth as her guest." Whence also Isaiah prophesies mystically of the same thing (xix. 1), saying: "Behold the Lord shall ascend upon a light cloud, and shall enter into Egypt, and all the idols of Egypt shall be moved at his presence." And so S. Jerome and others relate that the idols of Egypt did, in truth, fall down when Christ came into it. (See my comment on this chapter of Isaiah.)

Sozomen (lib. 5, c. 20) relates that there was an ancient tradition that when Christ entered Hermopolis, a city of Egypt, a lofty tree bowed herself down, and worshipped Him as God. Many suchlike things are told, but because they are taken from an apocryphal book, called the "Infancy of the Saviour," and from the Koran, it would seem that they ought to be rejected, as fabulous, or of doubtful credit.

For Herod will seek the child to destroy him. The angel knew this by the revelation of God. He would also conjecture the same thing from the disposition of Herod, and his ambition of reigning. Herod's suspicious, cruel, savage disposition is thus described by Josephus (lib. I, de Bell. Jud. c. 19): His fear made him timid, and incited him to every kind of suspicion. And from dread lest any who were obnoxious to him should escape him, he put to the torture many who were innocent.

Who arose, and took the child and his mother by night, (mark his prompt obedience) and retired into Egypt—that Christ might sanctify and bless it by His coming. Hence faith and sanctity so flourished in Egypt that it produced the Pauls, the Antonys, the Macarii, and those crowds of monks and anchorites who emulated the life of angels upon earth, as is seen in Eusebius, S. Jerome, Palladius, S. Athanasius, and the lives of the Fathers. Whence S. Chrysostom, in loc., says, that Christ converted Egypt into a paradise. "Heaven does not shine so brightly with the various choirs of the stars as Egypt is illuminated by its innumerable habitations of monks and virgins." And Trismegistus, quoted by S. Austin (lib. 8, de Civ. Dei, c. 14), says, "Egypt is an image of Heaven, and the temple of the whole world."

Adrichomius adds out of Brocardus and Saligniac, in his description of the Holy Land (page 47, n. 116), on the word Engaddi, that when Jesus fled out of Judæa into Egypt, He took balsam with Him. For Cleopatra, the friend of Antony, envying Herod the possession of such a treasure, obtained from Antony the privilege of transporting balsam-plants out of Judæa into Egypt. (See Josephus, lib. 5, Bell. Jud. c. I 3.) This was a just judgment of an avenging God, that Herod before was the possessor of the balsam, but that when he persecuted the child Jesus, Jesus fleeing into Egypt should, as it were, draw the garden of balsam after Him. For Jesus is the true and pure balsam of the soul, according as it is said, "Thy name is oil poured forth." (Song i. Vulg.) Adrichomius adds, this garden in Egypt is irrigated by a small fountain, which has, however, a very copious supply of water; and the tradition is, that in it the Child Jesus was often placed by the Blessed Virgin, and that the holy Joseph often drew water from it, for himself and his holy spouse, when they were in Egypt; and that it is therefore held in great veneration by the inhabitants of the country.

Anselm asserts that Christ, when in Egypt, dwelt in a city called Heliopolis, or the city of the sun. In short, this flight of Christ was a mark, not of fear, but of prudence and fortitude. Hear Chrysologus ( Serm. 50): "So Christ was born that He might make man anew; and that He might recall the fugitives, He fled. And if He himself wandered, so that He might call back the sheep which was wandering upon the mountains, how shall He not flee to bring again His flying people?" And shortly afterwards, "The refuge of all things fled, the help of all things lies hid, the strength of all things fears, the defence of all things defends not himself." And again—"When the valiant warrior flies in battle, it is of design, not fear. When God fled from man, it was a mystery, not from dread."

Tropologically, Christ fled into Egypt that He might teach us to despise exile, and that we, as pilgrims and exiles on the earth, might pant after and strive for heaven as our true country. Whence Peter Chrysologus says ( Serm. 115), "Christ fled that He might make it more tolerable for us, when we have to flee in persecution." S. Gregory Nazian. ( Orat. 28) says—"Every land, and no land is my country." No land was Gregory's country, because heaven was his country. Again, every land was his country, because he looked upon the whole world as his country. Thus Socrates, when he was asked what countryman he was, replied, "A citizen of the world." S. Basil said the same, as Nazian. testifies ( Orat. 20)—"In every land the brave man is as much at home as fishes in the sea."

And he was there until the death of Herod: that it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son. He cites Hos 11:2. See my comment on that prophet, where I have fully expounded the passage.

Tropologically, S. Chrysostom, in loc., says, that God weaves, as it were, a fair and variegated crown out of the prosperous and adverse circumstances of the life of Christ and Christians. When Joseph saw his wife great with child, he was sorely troubled: but forthwith an angel came to him, and put an end to his suspicion, and drove away his fear. Then came the joyful adoration of the Magi, but this was followed by the persecution of Herod, and the flight into Egypt.

It cannot be doubtful that when the Egyptians saw the sanctity of the Blessed Virgin and Joseph, and had had frequent opportunities of converse and intercourse with them, they came to know, worship, and love the true God. The Roman Martyrology assigns the 7th of January to the return of Christ from Egypt. Some say that he was three years in Egypt, some seven, others eight. But nothing is certain.

Then Herod perceiving that he was deluded by the wise men, was exceeding angry: and sending killed all the menchildren that were in Bethlehem, and in all the coasts thereof. When Herod saw that the wise men did not return, he supposed that they were under a delusion, and had not found Christ, and were therefore ashamed to return. But when he heard of the things which had happened at the Presentation of Christ in the Temple, on the 2nd of February, how holy Simeon and Anna had openly professed Him to be the Messiah—that is, "a light to lighten the Gentiles, and the glory of the people of Israel"-he then saw that he had been mocked by the Magi, and belched forth his burning wrath upon all the children. For, as S. Chrysostom says, "Unquenchable is the anger which jealousy of the rival of a crown enkindles. Like a wounded wild beast, it tears in pieces whatever meets the eye, as if the cause of his wounds."

Herod's inordinate ambition for retaining and augmenting the kingdom of Judæa drove him to this horrible infanticide. He knew from the Scribes that the time of Messiah was near at hand, because the sceptre of Judah was transferred to himself, an alien. And he himself was ambitious of the title, and told the Jews that he was their promised Messiah. And he built them that magnificent Temple, rivalling Solomon's, of which the Jews said to Christ, Six and forty years was this temple in building, and wilt thou raise it up in three days? But vainly did he covet the name of Messiah; for Messias was to spring out of Judah, and was the promised son and heir of David. But Herod was sprung from the Idumæans, who were the Jews' constant enemies. Herod then, becoming aware that the true Messiah was born, and had been indicated to the Magi by a star, destined Him to death. And when he learnt from the Scribes that He was born in Bethlehem, but knew not in what family, or house, he slew all the infants of Bethlehem. But see here the just judgment of God, by which it came to pass that Herod, by that very act, confirmed the kingdom to Christ, and took it away from himself. For, as a punishment of his wickedness, Herod slew his own sons, who would have succeeded him in his kingdom, and in the same year, shortly after this massacre of the infants and his son Antipater, he himself was eaten of worms, and died just before the Passover. Again, Christ escaped the massacre of the infants by flying into Egypt; and from thence, by degrees, His name, and kingdom, and glory increased. Yea, the infants slain by Herod out of hatred of the Messiah, by their very death attested that Christ was born.

Tropologically, Herod is the devil, who strives to cut off infants—that is, those who are weak in faith and virtue, also the first inspirations from God, and good thoughts, before they have become strong and increased. "Whence if he slay the little ones," says S. Leo ( Serm. 2 de Epiph.), "he appears to himself to kill Jesus, which indeed he strives to do without ceasing, whilst he endeavours to deprive those newly born again of the Holy Spirit, and to kill, as it were, the infancy of tender faith."

From two years old and under, according to the time which he had diligently inquired of the wise men. The Greek is, α̉πὸ διετιάς—i.e., from two years. The Syriac and Arabic give this turn to it, from the son of two years. The Egyptian, from two years and under. Thus, also, the Persian version. For, diligently inquired, the Greek has ρ̉κρίβωσε, accurately searched out.

You will ask why he slew all the children under two years old, especially since many are of opinion that Herod slew them immediately after the departure of the Magi—as soon, that is, as he had heard of Christ's Presentation in the Temple. And this was before the Passover, when Christ was three months old? Jansen, Maldonatus, Baronius, and others reply, that he did it out of his intense fear of losing his kingdom through Messiah, and so extended the three months from Christ's birth to two years. If you object that Matthew says this slaughter was made from two years old and under, according to the time which he had diligently inquired of the Magi, they answer that the expression, according to the time, &c., must be referred, not to the words, from two years old, but to, from under, so as to signify that Herod made, not a beginning, but only a termination of slaughtering the children, according to the time which he had inquired of the Magi, that, indeed, he should not further kill infants who were born subsequent to those thirteen days which had elapsed after the appearance of the star which indicated the birth of Christ; meaning that Herod slew all the infants from two years old because he was very sagacious and cruel; and below two years old, according to the time which he had carefully inquired of the Magi, because he excepted only those from slaughter who were born after the time at which the star had declared the birth of Christ; for he felt secure that none of those who were born after the star could be Messiah, and give him cause of apprehension.

But it seems scarcely credible that one so ambitious and fearful as Herod should have wished to kill infants born two years before the appearing of the star, and yet have spared those who were born a few days after its appearance, when there would be an equal or greater reason for suspecting that Christ might be amongst these last, especially in the case of such a very suspicious person as Herod. Whence Bede, the Gloss, Dionysius, and Barradi think that he killed the little infants who were born after as well as before the appearing of the star. But why did he slay infants born almost two years before the star appeared? for there could be no suspicion that Christ was born amongst them. So that to kill them would have been not merely inhuman, but altogether foolish and brutish, and could have had no other effect than to expose him to universal infamy and execration—yea, to raise up every one in arms against him as an intolerable tyrant, and more like a wild beast than a human being.

I maintain, therefore, that not immediately, nor even in the same year in which the Magi came, did Herod put the infants to death; but in the following, or second year from the birth of Christ. And so the meaning is, that Herod slew the children from two years old, that is, who were two years old and under,—that is, those who had not yet reached that age; but who were a year, or so many months, or days old. That is, he slew all who had been born within two years from the rising of the star, according to the time which he had diligently inquired of the wise men. Again, the expression, according to the time &c., might more strictly and precisely be taken thus: Herod did not take the whole time of the two years, but drew his conclusions from when the star appeared, which was the period whence the rising of the star began, but which was not completed. For Herod slew the children in the second year from the rising of the star, about the time of the Passover, or when Christ was about a year and three months old. Wherefore, he did not slay those who were born much before the fifteen months since which the star appeared. This is the force of the expression, he diligently inquired, in order that he might slay only those who had been born about the time when the star appeared, and not those who were born much before or much after, that he might not, with uselessly barbarous cruelty, slay more than might be necessary to secure the death of Christ.

So that, from two years old and under, &c., means the same thing as those who were fifteen months old. That was the time of the appearance of the star, and it continued for thirteen days, during which it went before the Magi to Bethlehem. Herod, therefore, would only seem to have slain the infants who were about fifteen months of age. For he believed the wise men, that Christ had been born at the time when his birth had been indicated by the star, and neither much before nor yet much after. So that he did not desire that any should be slain except such as were born about the time of the star's appearance. And hence we may gather that the expression, from two years old and under, should be taken, not disjunctively, but unitedly, as when we say, "Two and three are five;" "All the planets are seven," &c.

That this murder of the Innocents took place, not in the third month, but after the commencement of the second year, or about fifteen months from the birth of Christ, is the common opinion of Eusebius (in his Chronicle ), Epiphanius ( Hæres. 30), S. Augustine ( Serm. de Epiph.), Encherius, Cedrinus, S. Anselm, Haymo, Hugo Victor, S. Thomas, &c. But some of these have not correctly distinguished either the rising of the star from the birth of Christ (for they say that it appeared to the Magi two years before Christ's birth, as SS. Augustine and Chrysostom); or the birth of Christ and the appearance of the star from the adoration of the Magi; for they say that on account of the length of the journey, they arrived at Bethlehem, and worshipped Christ there, two years after His birth. So S. Epiphanius (lib. 2, Hæres. 30, contra Ebionæos ), and the Imperfect Author; for it is far more probable that the star arose at the same time that Christ was born, that it might be, as it were, an indicator and standard-bearer of that event, and that the Magi came to Bethlehem in the same year in which the birth of Christ took place,—indeed thirteen days afterwards; and that Herod put off the infanticide, which he had already planned in his mind, until the year following, for reasons which I shall assign presently. The obvious meaning of S. Matthew's narrative, and especially the expression, from two years old, require this meaning. Also the number of events which happened after the Adoration, and before the Flight into Egypt, require the same sense; for after the departure of the Magi, Christ was presented in the Temple on the 2nd of February. After that He went and dwelt in Nazareth, and from that place fled into Egypt, as is clear from S. Luke (ii. 22-39). And all this would occupy many weeks, or rather months.

What Nicephorus (lib. I, C. 14) and Cedrinus say is in favour of this opinion. They say that S. John Baptist, on account of this persecution, fled into the wilderness when he was in his second year, that is,—when he was not quite two years old. For the Baptist was born six months before Christ; so that, at the time of the Infanticide, he was a year and nine months old. Whence Nicephorus relates: "When John was a year and a half old, he was preserved in safety, with his mother Elizabeth, in a cave in the mountains, probably to escape the bloody hand of Herod."

Again, Macrobius says, not from two years old, but under two years, the infants were slain by Herod. Those who were fifteen months would be under two years old. In addition to this, Lucius Dexter says, in his Chronicle: "In the third year of Christ (U.R.C. 754) Herod slays all the male children in Bethlehem and its neighbourhood." It was the third year from the birth of Christ by beginning the year with the 1st of January.

You may ask why Herod put off the Infanticide until the second year from the rising of the star and the birth of Christ. It is answered:—

1. That he might the better, by degrees, inform himself of the birth, person, parentage, and dwelling of Christ. So the Gloss. Again, because he sought by all means to avoid the imputation of such hateful cruelty, by finding and killing Christ alone. S. Matthew appears to intimate this (ver. 13). so S. Augustine ( lib. de Consens. Evang. 2, c. 12).

2. Because, as Euthymius, S. Thomas, and Lyra show, Herod, towards the close of his life, being accused by the Arabians before Augustus Cæsar, that emperor three times refused even to speak to his ambassadors, although at length with wonderful art he appeased Cæsar, as Josephus relates, Ant. lib. 17, c. 7, &c. And then he sought and obtained permission from Augustus, as it would seem, to slay the children; in which Augustus deserves no small blame for giving this permission. So Ruperti, lib. 2 de Vict., c. 2.

3. He delayed the massacre in order to find out a sure way of killing all the infants, that none might be hidden by their mothers and so escape. Hence Abulensis thinks that Herod, in the first place, ordered the little boys to be enrolled with the name and age of each; and, when he had gathered them together, slew them all; but that he gathered them, not in one place, but in the various villages or districts, to each of which he sent executioners to seek out, gather together, and slay. Such a thing might be easily done amongst the Jews, because they kept very exact records of their genealogies, that it might be known that Messiah was born, according to Jacob's prophecy of the tribe of Judah. Hence, when any child was circumcised, his name and parents, and the date of his birth, were set down, just as parish priests register the children who are baptized.

S. Antoninus thinks that Herod instituted a feast for boys, and ordered all the mothers to bring all their children who were about two years of age, as though they were to receive a reward.

Moreover Herod obtained leave from Augustus to put his own three sons, Alexander, Aristobulus, and Antipater to death. Whence he slew the first two named some time previously, and Antipater about five days before his own death, which happened, says Josephus, at the Passover, in the thirty-seventh year of his reign. ( Ant. lib. 17, cc. 10 & II.) And it was then he slew the young children. This we learn from Macrobius. who, amongst other anecdotes of Augustus, relates this ( Saturnal. lib. 2, c. 10): "When he heard that the king of the Jews had ordered the boys in Syria under two years old to be slain, and that his own son had been killed, he said, 'It were better to be Herod's pig than his son, because the Jews do not eat pork.'"

From what has been said, it may be gathered that the infants were slain about the time of the Passover, or about fifteen months from the birth of Christ. The Church, however, celebrates their festival at Christmas, because they were killed for Christ's sake, that she may thus, as it were, magnify and decorate the Festival of the Nativity. Barradi, however, and Emmanuel Sa., think that they were slain on the anniversary of the very day on which the Church keeps their festival. They were slain when Christ was in the second year of His age, in spring and in the month of March, when their ancestress, Rachel, had died (Gen 35:16). It was about the same time that he ordered his own son Antipater to be put to death. He also cut off the Sanhedrim, as the great Council of the Jews is called, together with many of the Pharisees, because they would not acknowledge him to be king. The rest were compelled to take an oath of allegiance. In doing these things, he was aided by his father-in-law, Simon the son of Boethus, whom he had made high priest. And all was with the connivance of Quintilius Varro, the governor of Syria, a friend of Herod's. Whence he was not afraid to shut up all the chief of the Jews in prison, and would have put them to death if he had lived. For just before his own death, he ordered his sister Salome, and her husband, Alexas, to kill them, in order, as he said, "that the Jews may wail at my death, whether they like it or not, since they must weep for their own friends." But Salome, who was of a milder disposition, set them all at liberty as soon as Herod was dead. So Josephus, &c.

Some think from the Apocalypse (xiv. I) that the infants who were slain by Herod were 144,000, But S. John is speaking of the Virgins who shall resist the lust and persecution of Antichrist, even unto death and martyrdom. Neither is it credible that in so small a district as that of Bethlehem there were 144,000 boys under two years old. What the Abyssinians have in their Canon of the Mass, that the number was 14,000 is rather more probable; of this opinion are the Jesuit Salmeron, Franc. Lucas, and Gerebrard (lib. 2, Chronolog. A.C. III.). This last adds, that the Greeks give the same number in their Kalendar. And yet it is hard to suppose that there could be 14,000 infants in so small a place, more than are to be found in Rome, or Naples, or Milan, or other large cities.

Note, in the first place, that the infants who were slain by Herod, through hatred of Christ, were true martyrs, and as such are honoured by the Church, and their Festival kept. And the same may be said of all infants who are killed out of hatred to the Faith, through the unmerited and bountiful disposition of God.

Whence it follows that martyrdom justifies ex opere operato, for by it these little ones who had not yet been circumcised were cleansed from original sin and justified; and the same thing was wrought which baptism worketh. So the Fathers and Doctors, passim, and indeed the whole Church. (See S. Bernard, Serm. de Innocent.) Hence Doctors teach that there are three classes of martyrs. To the first belong those who, in deed as well as will, are martyrs. Such are adults who voluntarily accept death from a tyrant for the sake of Christ. The second class are those who are martyrs only in deed; such as infants who are slain for Christ. The third are those who are martyrs only in will—who desire martyrdom as S. Francis desired it. With this object in view he sent to the sultan of Egypt; but he, seeing him to be a holy man, would not kill him. Thus he missed the laurel crown of actual martyrdom.

Note, secondly, the wonderful providence of God, whereby, first, He punished the Bethlehemites by the slaughter of their children, because they themselves would not receive the Blessed Virgin, and her Son Jesus with hospitality, but compelled her to go into a stable, and there bring forth. Secondly, because by means of this massacre, He decorated the boys themselves, who were slain, with the laurel of martyrdom. Thirdly, because He brought about that Christ should escape by flight into Egypt, and should through this slaughter become better known to the world. By this "it was prophetically declared that the Church of God should increase by the cruel fury of her persecutors; since by the punishments and deaths of the blessed martyrs, whilst Christians were supposed to be diminished in numbers, they were augmented by example." (S. Leo, Serm. de Epiph.) "And the blood of the martyrs is the seed of Christians," as Tertullian observes in the end of his Apology.

Moreover, Christ as He was man, although an infant, had the use of reason. And when the WORD, which was united to Him, revealed to Him this slaughter of the little children for His sake, He grieved, because of the deep sympathy of His tenderness, and suffered with them and their parents. But in spirit He exulted over their glory and martyrdom. And thus He offered them to God the Father, as the first-fruits of His Advent, and the earliest oblations of His grace.

Note, thirdly, God's just vengeance upon Herod for his murder of the infants, and as far as in him lay of Christ Himself. For, five days after the masacre, he himself breathed out his cruel soul; being smitten with fever, a cough, dysentery, dropsy, gout, consumption, the lousy disease, putrefaction, asthma, and such an intolerable stench, that he endeavoured to lay violent hands upon himself. His sons were not allowed to reign as kings, but were only tetrarchs, and perished miserably. Also his entire posterity, most numerous as it was, became, with few exceptions, entirely extinct within a hundred years, as Josephus relates ( Ant. lib 17, c. 8, &c.), who adds that all men were of opinion that it was the effect of the just vengeance of God.

Allegorically, the infants slain by Herod at the Passover, as it were Paschal lambs, were a type of Christ, who, thirty-two years afterwards, was mocked by Herod, a descendant of this Herod the infanticide, and crucified by Pilate at the season of the Passover, and who offered Himself to God the Father, as it were a Lamb and a Paschal Victim, for the salvation of the world. Hear S. Augustine ( Serm. 8 de Sanctis ): "When Christ was born, grief began, not in heaven, but on earth. To mothers is proclaimed lamentation, to angels exultation, to infants translation. He is God who is born. To Him innocents are due as victims, for He came to condemn the wickedness of the world. Angels ought to be immolated, because the Lamb, who taketh away the sins of the world is about to be crucified. But the mother-sheep lament, because they lose their lambs bleating without speech: a glorious martyrdom, though a cruel spectacle."

And Prudentius, in his hymn. says:—

"You, tender flock of lambs, we sing,

  First victims slain for Christ your King:

  Before the Altar's heavenly ray,

  With martyr palms and crowns ye play."

Symbolically, the children who were slain by Herod in the springtime were like vernal flowers put forth in the country of Bethlehem by the warmth of the rays of the Sun of righteousness, and offered to Jesus of Nazareth as the Flourishing One. Whence Prudentius in his Epiphany hymn, and the Church in her office, sings:—

"All hail ye infant martyr flowers,

 Cut off in life's first dawning hours;

 As rosebuds snapt in tempest strife,

 When Herod sought your Saviour's life."

And S. Augustine ( Serm. 2 de Innocent.): "How happily born were they whom eternal life met on the threshold of existence." And ( Serm. 3): "Rightly are these Innocents called the flowers of the Martyrs, whom, in the mid-winter of unbelief, a hoar frost as it were of persecution caused to bloom like the primal buds of the Church."

And S. Chrysostom ( Serm. 4) says: "Infancy, unconscious of suffering, bore away the palms and crowns of martyrdom. True martyrs of grace! they confess without voice; knowing it not they fight; ignorant of it, they conquer; unconscious, they die, they bear away the palms, they seize the crowns."

We see that God made these little ones first to triumph, then to live. He adorns them with crowns before He bestows upon them perfect members.

Tropologically, Christ loves infants, that is, the little ones and the lowly; and raises such to the perfection of grace, that is, to martyrdom. Hence He Himself says, "Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven." Hear S. Leo ( Serm. 7, in Epiphan.): "Wherefore my beloved brethren, the whole discipline of Christian wisdom consisteth, not in a copious flow of words, nor in cunning disputation, nor in the desire of praise and glory, but in true and voluntary humility, which the Lord Jesus Christ, from His mother's womb even unto the death of the Cross, both chose and taught instead of every kind of strength." And shortly afterwards: "He loveth infancy, which at the first He assumed, both in mind and body. Christ loveth infancy, the mistress of humility, the rule of innocence, the pattern of meekness. Christ loves infancy, which guides the manners of elders; unto which He directs the years of old men, and inclines to His own example those whom He would lift on high to the eternal kingdom." And previously: "The whole victory of the Saviour, which overcame both the devil and the world, was conceived and completed by humility."

Verses 17, 18. — Then was fulfilled, &c. They are not, because indeed, as far as the body was concerned they perished, in that they were slain by Herod; but as to their souls, they were carried into eternity, says S. Hilary.

I have explained this passage in my Commentary on Jer 31:15, which see.

S. Augustine graphically portrays this weeping of the mothers ( Serm. I de Innocent.), and thus concludes: "The lamentation of the mothers was mingled with the oblation of the little ones, as they passed into heaven."

Tropologically, Rachel, the sheep, as the word signifies in Hebrew, bewails the death of her lambs; but the angels rejoice, yea, even the little ones, because their souls passed to the society of the angels.

Whence S. Augustine ( Serm. 3 de Innocent.): "Behold, the profane enemy could never have benefited the little ones by kindness as much as he did by hatred. And wherefore? Because they received the dignity of eternal life before they received the use of time present." Therefore, in being born, they died unto the world; and by dying, they began to live in heaven. To these infants are most appropriate those words of S. Paul: "We are made a spectacle (Gr. θεατρὸν, a theatre ) to the world, and to angels, and to men." (1Co 4:9.) That is to say, in the circus, in the amphitheatre, we are seen of all. We are βιοθάνατοι,—i.e. we are exposed to gladiators and to wild beasts.

Wherefore consider: by this infanticide God would teach us, as by a scenic representation, that the whole of a Christian's life, from childhood unto death, is perpetual persecution, the cross and death; and that the fortitude and courage of a Christian consist rather in enduring hardness than in doing hard things; in constant patience than in fighting: for it is more difficult to suffer than to act and fight. "To act bravely," saith one, "is the part of a Roman; to suffer bravely is the part of a Christian." When Christ suffered for us, He said, "I have given my body to the strikers, and my cheeks to them that plucked them. I have not turned away my face from them that rebuked me, and spit upon me." (Isaiah i. 6.)

These little ones in their turn, for Christ's sake, gave their limbs to be mangled by the executioners. A Christian may do the same, and for God's sake give his body for a prey, give it unto death, unto labours, unto torments of every kind. Thus did S. Eusebius, Bishop of Vercelli, who writes to his flock, "I have given my body to the Arians for a prey." By them he was tormented, and became a glorious martyr of Christ, and a defender of His Godhead, even unto death. Truly saith S. Fulgentius ( de Epiph.), "To this end God permitted Herod to slay the infants, that He might cause them to triumph over Herod." Lastly, S. Cyprian (lib. 4, Epist. 6 ad Thibarit.) says, "An age not suitable for battle was made fit for a crown. The Son of God suffered that He might make us sons of God; and the Son of Man wills not to suffer, that He may continue to be the Son of God."

Now when Herod was dead, &c. (verses 19, 20). Herod died a few days after the slaughter of Antipater, as Josephus says, and so but a few days after the murder of the Innocents, as is clear from Macrobius. Hence Christ does not appear to have remained in Egypt more than two years. For He did not go there more than one year before Herod's death; and after Herod's death, when Archelaus his son had been to Rome and returned, Christ came back from Egypt, as the Gospel here states. Thus Onuphrius Pavinus, (in his Fasti ), and before him S. Epiphanius ( Hæres. 78); although Baronius thinks that Christ returned from Egypt in the ninth year of His age.

They are dead, &c. They, viz., Herod and his sons Aristobulus, Alexander, and Antipater, who, it would appear, entered into a conspiracy with the Scribes and Pharisees against their father, and by consequence against Messiah, and were by Herod put to death.

Verses 21, 22. Who arose, and took the child &c. Observe, Archelaus reigned as tetrarch, not as king. The angel had said to Joseph, Go into the land of Israel. Joseph understood Judæa, because that was the most important part of the land of Israel, and therein was the temple. Thither, therefore, he thought of going to render God thanks for his happy return, especially because, by God's command, all the Hebrew males were commanded to go up to the temple thrice a year. Whence St. Augustine (lib. 2 de Consensu. Evang. c. 9): "The angel does not express into what part, that he may return to him again, when he is in doubt; but because he had not told him expressly, Joseph understood Judaea, the more worthy part of the kingdom: for he thought that with such a boy he might only dwell at Jerusalem. But the angel meant Galilee."

Moreover, Joseph turned aside into Galilee, although he knew that Herod Antipas, the brother of Archelaus, ruled there. He did so, both because Archelaus was more ambitious and cruel than Antipas, as because the infant slaughter of Herod of Ascalon, the father of Archelaus and Antipas, had taken place in Judæa, namely, in Bethlehem. Wherefore Archelaus would remember it, and would easily perceive that when Christ came back to Judæa He had escaped the slaughter, and would therefore again seek to put Him to death.

Fully to enter into this history ab ovo, as they say, consult Josephus, Ant. Lib. 10, c. 10, et seq. When Herod died, in the thirty-seventh year of his reign, two of his surviving sons—Archelaus, and Herod Antipas, who clothed Christ in His Passion with a white robe, to mock Him—contended together for the possession of his kingdom. Augustus entrusted the settlement of the dispute to Caius Cæsar his grandson by his daughter Julia, who decided as follows—that neither disputant should succeed to the kingdom, but that it should be divided into four tetrarchies, whose rulers should be tetrarchs, not kings. In pursuance of this he assigned Judæa to Archelaus, Galilee to Antipas, Trachonitis to their third brother, Philip, Abilene to Lysanias. This is clear from Luke iii. 1. When, therefore, S. Matthew says, Archelaus reigned, you must not understand that he was a king, or had the title of a king, but of a tetrarch, or toparch, but yet with the hope of the kingdom and the kingly name, if he conducted himself well, according to the promise of Augustus Cæsar.

After Archelaus had reigned as tetrarch for nine years, he was sent into exile for his bad government, thirty-seven years after the battle of Actium, and seven before the death of Augustus. So Josephus, Eusebius, Scaliger, &c.

After Archelaus was exiled, Augustus appointed governors of Judæa, who ruled it in his name. There were three of those who presided over Judæa during the seven years which elapsed before the death of Augustus. The first was Coponius, who, together with Quirinus, prefect of Syria, confiscated the riches of Archelaus; the second was M. Ambinius; the third was Annius Rufus.

From these facts much light is thrown upon the narratives of SS. Matthew and Luke. And, in the first place, it is clear why Matthew says that Joseph turned aside into Galilee from fear of Archelaus, reigning in Judæa. It was lest he, following in the steps of his father Herod, should seek to slay Christ, as the King of the Jews. In the second place, we see why Christ only went up to the temple in Judæa when He was twelve years old: Archelaus had been then deprived of the tetrarchy, and driven into exile. In Archelaus the race of Herod ceased to rule in Judæa, and were succeeded by Roman governors, from whom Christ had nothing to fear, for they knew Him not, and had not heard even His name.

Ver. 23.— And he came and dwelt, &c. S. Mar 1:24, following the Latins, has Ναζαρηνὸς ; the other Evangelists write Ναζαραίος. Adrichomius ( Descr. Terræ Sanctæ, p. 241, num. 73) gives the following account of Nazareth, which he has collected out of S. Jerome, Eusebius, Brochard, and others:—"Nazareth, which is interpreted a flower, is a fair and flourishing city of Galilee, not far from Capharnaum. It is built upon a mountain, which it girds like a crown. It is two leagues from Mount Tabor, and three days' journey from Jerusalem. Here Blessed Mary, the Flower of Virgins, was born; here Christ, our Lord and Saviour, our glory and our crown, like a flower of the field, as Jerome says, was conceived and brought up in all virtues, and lived for four-and-twenty years. Hence this was His own and His father's city; hence, also, He was called Nazarenus, or Nazaræus, and a Galilæan ; hence, too, we who now are called Christians were anciently called Nazarenes and Galilæans, as terms of reproach."

"Moreover," says Rabanus, "Galilee is interpreted migration, Nazareth a flower, because the more earnestly the Church passes over to heavenly things, the more she abounds in the flowers of virtues.

That it might be fulfilled—a Nazarene. The name of Nazareth does not once occur in the Old Testament. Hence we are unable to tell whether it were written in Hebrew with zain or tsade. If with the former, Nazareth means sanctified, separate, consecrated ; if with tsade, full of flowers, or guarded.

The question arises, by what prophet, when, and wherefore was Christ called a Nazarene? There are several opinions; two are most probable:?

1. Christ was called a Nazarene, in Hebrew nazir, or nozeri, written with zain, meaning separate, holy, consecrate, crowned, religious, because Christ, as man, being separated from every other thing, was hypostatically and wholly united to the WORD. For the word nazar signifies to separate, to consecrate, to crown. Wherefore the religious, under the old law, who separated themselves from wine and from the world, and consecrated themselves to God, were called Nazarites. (See Num 6:2, seq.) But that Christ would be holy, and consecrated to God, all the prophets foretold, especially Dan 19:24: "The Holy of Holies—i.e., Christ—shall be anointed." (Vulg.) Thus, too, Samson, who was a type of Christ, was a Nazarite. (Judg. xiii. 7.) So, too, was Joseph. (Gen 49:2.) And as Joseph, after his imprisonment, was made lord of Egypt, so Christ, after His death, was made lord of the universe. So S. Ambrose and Ruperti.

These Nazarites, however, are called in Greek Ναζαραίοι, written with alpha ( Nazaræi ); but Christ is always called Ναζωραίος, (Nazoraeus), written with omega, to distinguish him from the Nazarites, because he was not a Nazarite by vow, like them, but was called Nazaræus, from his country, Nazareth. Christ drank wine, which was forbidden to the Nazarites by their vow. The above is the explanation of S. Jerome on this passage, and of Eusebius (lib. 7, de Demonstrat. c. 2, Dem. 5), where he cites Lev 21:12, concerning the Aaronic priest, who was a type of Christ: "Neither shall he go forth out of the holy place, because the oil of the holy anointing of his God is upon him." Instead of holy, as qualifying anointing, the Hebrew has nezar, i.e., consecration, or sanctification with the oil of the anointing of his God. The index of Hebrew words usually found at the end of our Bibles, and Paul of Burgos, think that the passage which is here cited is Psa 131:18: "Upon him shall my sanctification flourish." (Vulg.?Heb. nizri, which S. Jerome translates his diadem.) Whence also the golden plate affixed to the pontifical tiara, on which was inscribed, Holiness to the Lord, is called nezor, i.e., a crown or diadem of holiness. (Exo 29:6.) It was a type, yea, an index of Christ of Nazareth, holy and crowned. To this the Apostle alludes (Heb 2:9): "We see Jesus, for the suffering of death, crowned with glory and honour." On which see my comment.

Eusebius says, the LXX translate nazer by holy ; Aquila has separation ; Symmachus, untouched. From these, therefore, the name Nazaraeus signifies either holy, or separate, or untouched. But some of the ancient priests, who were anointed with the prepared oil, which was called by Moses nazer, were named Nazarites from this word nazer. But our Saviour and Lord, by His own nature possessing in Himself holiness and separation, neither having need of any human anointing, still obtained the title of a Nazarite among men; not as though He were so called from any oil named nazer, but from the city Nazareth, where He was brought up among His own relations, forasmuch as He was a man. Christ, therefore, was a Nazarite, i.e., separated from other men, sanctified, consecrated, and crowned High Priest, Legislator, Teacher, Redeemer, and Sanctifier of the Universe.

The letter which is employed favours this opinion. The Evangelists always wrote Nazaræus, or Nazarenus, with the letter z, which is the one which occurs in the Hebrew nezer and nazir. For if Nazarene is derived from נצר nezer, with tsade, so as to signify flourishing, it ought to be written Nasarene with an s. In all other names the Hebrew letter tsade is represented by an s (in the Vulg.), as in Bosra, Asor (see Joshua, chaps. xii. and xv., where some suppose Asor to be Nazareth), Melchisedech, Sabaoth, &c. On the other hand the Hebrew zain is translated by our z, as appears from Zabulon, Zacharias, Beelzebub, &c.

Let us add, it is more worthy the dignity of Christ that He should be called Nazarene, with the letter zain, i.e., holy, than Nasarene, with tsade, that is, flourishing. For נזר nazer, i.e., holiness, the consecration and crown of Christ, quà man, was the hypostatic union, or rather the actual Godhead of the WORD, which crowned, sanctified, separated to Itself, united, and consecrated the whole Humanity of Christ. Lastly, it is in favour of this opinion that S. Matthew says, "which was spoken by the prophets," not by the prophet ; "by which he shows," says S. Jerome, "that he was not quoting the words of one passage of Scripture, but the sense of several."

2. It is the opinion of others that Christ is called a Nasarene from נצר neser, with tsade—i.e., flourishing, from flower—or, rather, germinating, from germ. For both Aquila and Theodotion, according to S. Jerome, render neser in Isa 11:2 by germen. In Isaiah xi. 1, the Vulg. has, "A flower shall rise up out of his root," translating the Hebrew neser by flower. Nazarene, therefore, is the same as flourishing or germinating, growing into a great and glorious tree, and producing abundant fruit.

The first reason is that Christ is elsewhere called צמה tsemach—i.e., germen, which the Vulg. renders Oriens, the dawn, or daystar, as though arising out of the earth. (See Zec 6:12; Zec 3:8.) For Christ sprung from the Virgin as an undefiled germen, or plant, and pure from every stain of sin. So He flourished with every virtue, and scattered the odour of His sweetness far and wide. Whence S. Ambrose ( lib. de Spirit. Sanct., c. 5) says, "When a flower is plucked, it does not lose its smell; when it is bruised, it increases it." So, when Christ was bruised in His Passion, He the more manifested the power of His Divinity and His grace.

The second reason is that in the inscription placed on the Cross of Christ, which is preserved in the Basilica of the Holy Cross of Jerusalem, in Rome, נצרי notseri is written with tsade, not zain. So says Pagninus, from ocular inspection. So, too, the Syrian and Arabic versions write Nazarene with tsade. And the modern Jewish Rabbis call Christians Notserim—i.e., Nazarenes, writing the word with tsade.

I myself have often seen the title of the Cross at Rome and carefully inspected it, but the letters are so worn away that I have never been able to see that the Hebrew inscription has tsade. On the contrary, zain, not tsade, seemed to me to be the letter. Bosius (lib. I de Cruce triumph.) has a perfectly exact impression of the superscription of the Cross. Examine it, and you will agree with me. Besides, this title was written by Pilate the Roman governor, or his Roman servants, who had little knowledge of Hebrew, and could not tell whether Nazarene were spelt with a tsade or a zain, and certainly would not care for the distinction between them. Various commentators, as Rabanus, Salmeron, Jansen, &c., write Nazarene with a tsade, and translate it flourishing, but most of them seem to have been influenced by Pagninus, who said that he had found notseri spelt with a tsade on the title of the Cross.

Both opinions may be conjoined and reconciled with each other by saying that if you look strictly to the letters you will find נזר nezer with zain—that is to say, holiness, consecration, crown ; yet that there is an allusion to netser with tsade—i.e., a shoot, a flower— for these two letters are somewhat akin both in form and sound, and are occasionally interchanged both with one another and with some other Hebrew letters, as appears in the conjugation Hispael. (See Bellarmine's Hebrew Grammar.) Wherefore the Psalmist conjoins the two (Psa 131:18), saying: "My sanctification ( nazer ) shall flourish ( nazarene ) upon him." (Vulg.) So also S. Jerome says, " Nazaræus is interpreted holy." All Scripture testifies that the Lord shall be holy. We are able also to use, in another sense, what is written in the same words in the Prophet Isaiah according to the Hebrew verity, "Behold a rod shall come forth from the root of Jesse, and a Nazarene shall arise out of his root." Lastly, as in their letters, so also in their significations these two words are closely connected; for He who is Nazarenus—i.e., separated from earthly pleasures—is likewise Nasaræus—i.e., flourishing with virtues. Hence some derive the Greek άγιος, holy from α̉, not and γή the earth; for he who is separated from the earth, cultivates heavenly things, and is holy.

Matthew adds this, because Nazareth was a small and despised town. Hence the name of Nazarene seemed both to Jews and Gentiles vile and mean, so that on account of it many were kept back from Christ, and from acknowledging Him as Messiah. Whence Nathanael said to Philip, "Can any good thing come out of Nazareth?" And Julian the Apostate was wont, in contempt, to call Christ "the Galilæan," and "the Nazarene." When he was struck by a dart from heaven, and was about to die, he cried, "Thou hast conquered, O Galilæan, thou hast conquered."

Matthew, therefore, here shows that the name of Nazarene was a glorious one, forasmuch as it had been spoken of by the prophets, and assigned to Christ many ages previously.

The sense then is as follows—although Christ was born in Bethlehem He was conceived and brought up in Nazareth, a city small and obscure, that He might the better elude Herod and his posterity when they sought to slay Him, and that He might give us an example of humility and contempt of the pomps of the world. Whence He was called a Nazarene from the city of Nazareth, but so that not only the name Nazarene, but what was signified by the name, that is, holiness, should apply to Him. So there was in reality fulfilled what Isaiah and the prophets foretold concerning Christ, that He was nazir, holy, and noseri, or Nasaræus, flourishing with all virtue and grace.

Consequently, the name of Nazarene, which the Jews and others gave to Christ by way of reproach, is most illustrious, yea, a note and mark of the true Messiah; for by this very title the prophets indicated and glorified Messiah.

Tropologically, Christ is a Nazarene, i.e., separated from the world and consecrated to God, flourishing with all virtues, and the origin, father, and prince of the Nazarenes, that is, the religious, who despise the world, and dedicate themselves wholly to God, that they may flourish in virtues, according to those words in Lam. iv. 7. "Her Nazarites were fairer than snow, whiter than milk; they were more ruddy than ancient ivory, brighter than sapphires." (Vulg.) Where see my Comment.

Salmeron adds, Nazarene is the same as Samaritan, i.e., a keeper (for נצר natsar, is to keep, to guard ) namely of men; according to those words of Job, "What shall I do unto thee, O thou keeper of men?" (Vulg.) And Psalm 121., "Behold He shall neither slumber nor sleep, that keepeth Israel." So, too, Francis Lucas says, Nazarene, that is, keeper, preserver, defender. By Nazareth, therefore, the Blessed Virgin is represented, of whom Christ the Nazarene was born. For she was kept from original sin, from the shame of conception, from the corruption and pain of child-birth, and from turning to dust after death. For the body of the Virgin was not resolved into ashes after her death, as is the lot of other bodies; but it was, together with her soul, taken up into heaven. These things are true, but rather symbolical than literal.

Commentary -- Other

Contradiction: Mat 2:13

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:14

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:15

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:16

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:17

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:18

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:19

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:20

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:21

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:22

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Mat 2:23

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Critics Ask: Mat 2:2

MATTHEW 2:2 —Why does the Bible commend the Magi for following the star, when it condemns astrology?

PROBLEM: The Bible condemns the use of astrology (see Lev. 19:26 ; Deut. 18:10 ; Isa. 8:19 ), yet God blessed the wise men (Magi) for using a star to indicate the birth of Christ.

SOLUTION: First, we need to ask what astrology is. Astrology is a belief that the study of the arrangement and movement of the stars can enable one toforetell events— whether they will be good or bad. Second, the star used in the biblical account was to announce the birth of Christ, not toforetell this event. God gave the star to the Magi to proclaim to them that the child had already been born. We know the child was already born, because in Matthew 2:16 , Herod gives a command to kill all the boys in Bethlehem and vicinity that are two years old or younger in accordance with “the time which he had ascertained from the Magi” ( NASB ). Third, there are other cases in the Bible in which the stars and planets are used by God to reveal His desires. Psalm 19:1-6 affirms that the heavens declare God’s glory, and Romans 1:18-20 teaches that creation reveals God’s existence. Christ refers to what will happen to the sun, moon, and stars in connection with His second coming ( Matt 24:29-30 ), as did the prophet Joel ( 2:31-32 ). The star guiding the Magi was not used topredict, but to proclaim the birth of Christ.   

Critics Ask: Mat 2:6

MATTHEW 2:6 —How can we explain Matthew’s apparent misquotation of Micah 5:2 ?

PROBLEM: Matthew 2:6 quotes Micah 5:2 . However, the words Matthew uses are different than those used by Micah.

SOLUTION: Although Matthew seems to have changed some of the words from the passage in Micah, there is no real deviation in the meaning of the text. Matthew, in some instances, seems to have paraphrased.

First, Matthew inserts the phrase “land of Judah” for the word “Ephrathah.” This does not really change the meaning of the verse. There is no difference between the land of Judah and Ephrathah, except one is more specific than the other. In fact, Ephrathah refers to Bethlehem in the Micah passage, and Bethlehem is located in the land of Judah. However, this does not change the basic meaning of this verse. He is speaking of the same area of land. Interestingly, when Herod asked the chief priests and the scribes where the child was to be born, they said, “in Bethlehem of Judea” ( Matt. 2:5 , NASB ).

Second, Matthew describes the land of Judah as “not the least” but Micah states that it is “little.” Here, Matthew may be saying that since the Messiah is to come from this region, it is by no means least among the other areas of land in Judah. The phrase in Micah only says that Bethlehem is too little or small, as compared to the other areas of land in Judah. The verse does not say it is the least among them, only very little. Matthew is saying the same thing in different words, namely, that Bethlehem is little in size, but by no means the least in significance, since the Messiah was born there.

Finally, Matthew uses the phrase “who will shepherd My people Israel” and Micah does not. Micah 5:2 recognizes that there will be a ruler in Israel, and Matthew recognizes this as well. However, the phrase that is not mentioned in Micah is actually taken from 2 Samuel 5:2 . The combining of verses does not take away what is being said, but it strengthens the point that the author is making. There are other instances where an author combines one Scripture with another. For example, Matthew 27:9-10 combines some of Zechariah 11:12-13 with Jeremiah 19:2 , 11 and 32:6-9 . Also, Mark 1:2-3 combines some of Isaiah 40:3 with Malachi 3:1 . Only the first passage is mentioned, since it is the main passage being cited.

In brief, Matthew is not misrepresenting any information in his quotation of Micah 5:2 and 2 Samuel 5:2 . Matthew’s quote is still accurate even though he paraphrases part of it and combines another portion of Scripture with it.   

Critics Ask: Mat 2:23

MATTHEW 2:23 —Didn’t Matthew make a mistake by claiming a prophecy that is not found in the OT?

PROBLEM: Matthew claims that Jesus moved to Nazareth to live, in order “that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene” ( Matt. 2:23 ). However, no such prophecy is found in any OT prophet. Did Matthew make a mistake?

SOLUTION: Matthew did not say that any particular OT “prophet” (singular) stated this. He simply affirmed that the OT “prophets” (plural) predicted that Jesus would be called a Nazarene. So we should not expect to find any given verse, but simply a general truth found in many prophets to correspond to His Nazarene-like character. There are several suggestions as to how Jesus could have “fulfilled” (brought to completion) this truth.

Some point to the fact that Jesus fulfilled the righteous requirements of the OT Law ( Matt. 5:17-18 ; Rom. 8:3-4 ), one part of which involved the holy commitment made in the vow of the “Nazarite.” The Nazarite took this vow “to separate himself to the Lord” ( Num. 6:2 ), and Jesus perfectly fulfilled this. However, the word is different both in Hebrew and Greek, and Jesus never took this particular vow.

Others point to the fact that Nazareth comes from the basic word netzer (branch). And many prophets spoke of the Messiah as the “Branch” (cf. Isa. 11:1 ; Jer. 23:5 ; 33:15 ; Zech. 3:8 ; 6:12 ).

Still others note that the city of Nazareth, where Jesus lived, was a despised place “on the other side of the tracks.” This is evident in Nathaniel’s response, “Can anything good come out of Nazareth?” ( John 1:46 ) In this sense, “Nazarene” was a term of scorn appropriate to the Messiah whom the prophets predicted would be “despised and rejected of men” ( Isa. 53:3 ; cf. Ps. 22:6 ; Dan. 9:26 ; Zech. 12:10 ).   

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• 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. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 2 (Chapter Introduction)

Overview

Mat 2:1, The wise men from the east enquire after Christ; Mat 2:3, at which Herod is alarmed; Mat 2:9, They are directed by a star to Bethlehem, worship him, and offer their presents; Mat 2:13, Joseph flees into Egypt with Jesus and his mother; Mat 2:16, Herod slays the children; Mat 2:20, himself dies; Mat 2:23, Christ is brought back again into Galilee to Nazareth.

Poole: Matthew 2 (Chapter Introduction)

CHAPTER 2

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 2 (Chapter Introduction)

(Mat 2:1-8) The wise men's search after Christ.

(Mat 2:9-12) The wise men worship Jesus.

(Mat 2:13-15) Jesus carried into Egypt.

(Mat 2:16-18) Herod causes the infants of Bethlehem to be massacred.

(Mat 2:19-23) Death of Herod, Jesus brought to Nazareth.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 2 (Chapter Introduction)

In this chapter, we have the history of our Saviour's infancy, where we find how early he began to suffer, and that in him the word of righteousness was fulfilled, before he himself began to fulfil all righteousness. Here is, I. The wise men's solicitous enquiry after Christ (Mat 2:1-8). II. Their devout attendance on him, when they found out where he was (Mat 2:9-12). III. Christ's flight into Egypt, to avoid the cruelty of Herod (Mat 2:13-15). IV. The barbarous murder of the infants of Bethlehem (Mat 2:16-18). V. Christ's return out of Egypt into the land of Israel again (Mat 2:19-23).

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 2 (Chapter Introduction)

The Birthplace Of The King (Mat_2:1-2)

The Homage Of The East (Mat_2:1-2 Continued)

The Crafty King (Mat_2:3-9)

Gifts For Christ (Mat_2:9-12)

Escape To Egypt (Mat_2:13-15)

The Slaughter Of The Children (Mat_2:16-18)

Return To Nazareth (Mat_2:19-23)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

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_____. "Dispensational Approaches to the Sermon on the Mount." In Essays in Honor of J. Dwight Pentecost, pp. 35-48. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.