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Tat the Magi.

MATTHEW, IL.

10 Jerusalem. came Joseph and Mary to remove thither from these classes, a proportion of the second, and "the Nazareth, the place of their residence? Not of their elders"-that is, as LIGHTFOOT thinks, 'those elders accord, and certainly not with the view of ful- of the laity that were not of the Levitical tribe,' conLing the prophecy regarding Messiah's birth-place: stituted the supreme council of the nation, called the y, they stayed at Nazareth till it was almost too Sunhedrim, the members of which, at their full comte for Mary to travel with safety: nor would they pliment, were seventy-two. That this was the council tare tured from it at all, had not an order which left which Herod now convened is most probable, from Sem no choice forced them to the appointed place. the solemnity of the occasion; for though the elders Ach hand was in all these movements. (See on are not mentioned we find a similar omission where 1-6) in the days of Herod the king-styled the all three were certainly meant (cf. ch. 26. 59; 27. 1). at; son of Antipater, an Edomite, made king by As MEYER says, it was all the theologians of the Bomans. Thus was "the sceptre departing from nation whom Herod convened, because it was a theodah (Genesis, 49, 10, a sign that Messiah was now logical response that he wanted. he demanded of them and As Herod is known to have died in the -as the authorized interpreters of Scripture-where ar of Rome 750, in the fourth year before the com- Christ- the Messiah'-should be born-according to Drement of our Christian era, the birth of Christ prophecy. 5. And they said unto him. In Bethlehem of Lust be dated four years before the date usually as- Judea-a prompt and involuntary testimony from the ted to it, even if He was born within the year of highest tribunal; which yet at length condemned Him d's death, as it is next to certain that He was. to die. for thus it is written by the prophet (Micah, 5. 2), bert came wise men-li.. 'Magi' or Magians: proba- 6. And thou, Bethlehem, [in] the land of Juda-the "in" d the learned class who cultivated astrology and being familiarly left out, as we say, London, Midred sciences. Balaam's prophecy (Numbers, 24. 'dlesex'-art not the least among the princes of Juda: and perhaps Daniel's ch. 9. 24, &c.), might have for out of thee shall come a Governor, &c. This quotame down to them by tradition; but nothing definite tion, though differing verbally, agrees substantially se of them from the east-but whether from with the Hebrew and LXX. For says the prophet, Ara Persia, or Mesopotamia is uncertain. to Jeru- "Though thou be little, yet out of thee shall come - the Jewish metropolis. 2. Saying, Where is the Ruler"- this honour more than compensating for be that is born King of the Jews? From this it would its natural insignificance; while our Evangelist, by a they were not themselves Jews. (Cf. the lan- lively turn, makes him say, "Thou art not the least: the Roman governor, John, 18. 33, and of the for out of thee shall come a Governor"-this distincmascldiers, ch. 27. 29, with the very different tion lifting it from the lowest to the highest rank. of the Jews themselves, ch. 27. 42, &c.) The The "thousands of Juda," in the prophet, mean the historians, SUETONIUS and TACITUS, bear subordinate divisions of the tribe: our Evangelist, ins to an expectation, prevalent in the East, stead of these, merely names the "princes" or heads at out of Judea should arise a sovereign of the of these families, including the districts which they for we have seen his star in the east. Much has occupied. that shall rule-or 'feed,' as in the margin written on the subject of this star; but from all my people Israel In the Old Testament, kings are, at is bere said it is perhaps safest to regard it as by a beautiful figure, styled "shepherds" Ezekiel, olya luminous meteor, which appeared under 3. &c.). The classical writers use the same figure. Cal laws and for a special purpose. and are come The pastoral rule of Jehovah and Messiah over His hip him-to do Him homage,' as the word people is a representation pervading all Scripture, des, the nature of that homage depending on and rich in import. (See Psalm 23; Isaiah, 40. 11; the circumstances of the case. That not civil but Ezekiel, 37. 24; John, 10. 11; Revelation, 7. 17.) That das bomage is meant here is plain from the this prophecy of Micah referred to the Messiah, de strain of the narrative, and particularly v. 11. was admitted by the ancient Rabbins. The Wise Men, es these simple strangers expected all Jeru- despatched to Bethlehem by Herod to see the Babe, and to be full of its new-born King, and the time, bring him word, make a Religious Offering to the Ince and circumstances of His birth to be familiar fant King, but, divinely warned, return home by an way one. Lattle would they think that the first other way (v. 7-12). 7. Then Herod. when he had privily ment of His birth would come from them- called the wise men. Herod has so far succeeded in and still less could they anticipate the start- his murderous design: he has tracked the spot where stead of transporting, effect which it would lies his victim, an unconscious babe. But he has ane-clse they would probably have sought their other point to fix the date of His birth-without on regarding His birth-place in some other which he might still miss his mark. The one he had But God overruled it to draw forth a noble got from the Sanhedrim: the other he will have from y to the predicted birth-place of Messiah the sages; but secretly, lest his object should be susthe highest ecclesiastical authority in the na-pected and defeated. So he enquired of them diligently When Herod the king had heard these things trrobled-viewing this as a danger to his own perhaps his guilty conscience also suggested ounds of fear. and all Jerusalem with himdread of revolutionary commotions, and perof Herod's rage. 4. And when he had gatherthe chief priests and scribes of the people together. The days of the "chief priests" included the high the time being, together with all who had Elled this office; for though the then head the Aonic family was the only rightful high priest, ans removed them at pleasure, to make way treatures of their own. In this class probably ended also the heads of the four-and-twenty ss of the priests. The "scribes" were at first rely transcribers of the law and synagogue-readers; erwards interpreters of the law, both civil and reliGuts, and so both lawyers and divines. The first of

- rather. 'precisely'-what time the star appeared-presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example. 8. And he sent them to Bethlehem, and said, Go and search diligently-search out carefully-for the young child; and when ye have found him, bring me word again, that I may come and worship him also. The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe-conduct to the strangers. 9. When they had heard the king, they departed. But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could

Birth of Christ.

MATTHEW. II

Birth of Christ. applied, in its most sublime and comprehensive sense, making itself up to the painful step, yet planning how to the promised Deliverer, inasmuch as He was to be to do it in the way least offensive-at the last exconsecrated to an office embracing all three by the tremity the Lord Himself interposes. behold, the immeasurable anointing of the Holy Ghost Isaiah, angel of the Lord appeared to him in a dream, saying, 61. 1; cf. John, 3. 34) 17. So all the generations from Joseph, son of David. This style of address was doubtAbraham to David are fourteen generations; and from less advisedly chosen to remind him of what all the David until the carrying away (or migration into Baby- families of David's line so early coveted, and thus it lon are fourteen generations; and from the carrying away would prepare him for the marvellous announcement into the migration of') Babylon unto Christ are four- which was to follow. fear not to take unto thee Mary teen generations. That is, the whole may be con- thy wife: q. d., 'Though a dark cloud now overhangs veniently divided into three fourteens, each embracing this relationship, it is unsullied still for that which one marked era, and each ending with a notable is conceived in her is of the Holy Ghost. 21. And she event, in the Israelitish annals. Such artificial aids shall bring forth a son. Observe, it is not said, 'she to memory were familiar to the Jews, and much larger shall bear thee a son,' as was said to Zacharias of his gaps than those here are found in some of the old wife Elizabeth (Luke, 1. 13). and thou as his legal Testament genealogies. In Fzra, 7. 1-5, no fewer than father shalt call his name JESUS-from the Hebrew six generations of the priesthood are on itted, as will meaning 'Jehovah the Saviour;' in Greek JESUS-to appear by comparing it with 1 Chronicles, 6, 3-15. It the awakened and anxious sinner sweetest and most will be observed that the last of the three divisions of fragrant of all names, expressing so melodiously and fourteen appears to contain only thirteen distinct briefly His whole saving office and work! for he shall names, including Jesus as the last. LANGE thinks save. The "He" is here emphatic-'He it is that shall that this was meant as a tacit hint that Mary was to save:' He personally, and by personal acts (as Webster be supplied, as the thirteenth link of this last chain, and Wilkinson express it. his people - the lost sheep as it is impossible to conceive that the Evangelist of the house of Israel, in the first instance; for they could have made any mistake in the matter. But were the only people He then had. But, on the breakthere is a simpler way of accounting for it. As the ing down of the middle wall of partition, the saved Evangelist himself (r. 17) reckons David twice-as the people embraced the "redeemed unto God by His last of the first fourteen and the first of the second-blood out of every kindred and people and tongue so, if we reckon the second fourteen to end with Josiah, and nation." from their sins-in the most comprewho was coeval with the "carrying away into cap-hensive sense of salvation from sin (Revelation, 1. 5; tivity" (v. 11), and the third to begin with Jechoniah, it will be found that this last division, as well as the other two, embraces fourteen names, including that of our Lord.

Ver. 18-25. BIRTH OF CHRIST. 18. Now the birth of Jesus Christ was on this wise, or 'thus: When as his mother Mary was espoused rather, 'betrothed' - to Joseph, before they came together, she was found (or discovered to be with child of the Holy Ghost. It was, of course, the fact only that was discovered: the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Acts, 5. 3, 4, &c.; and that, in the unity of the Godhead. He is distinct both from the Father and the Son, is taught with equal distinctness Matthew, 28. 19; 2 Corinthians, 13. 14). On the Miraculous Conception of our Lord, see on Luke, 1. 35. 19. Then Joseph her husband: cf. v. 20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation. being a just man, and not willing to make her a public example-or 'to expose her' (see Deuteronomy, 22. 23, 24)-was minded to put her away privily (privately")-by giving her the required writing of divorcement Deuteronomy, 24. 1, in presence only of two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent-and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character-he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage. 20. But while he thought on these things. Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly

Ephesians, 5. 25-27). 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet (Isaiah, 7. 14), saying, 23. Behold, a virgin-it should be the virgin;' meaning that particular virgin destined to this unparalleled distinction, shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us. Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever. 24. Then Joseph, being raised from sleep, (and all his difficulties now removed) did as the angel of the Lord had bidden him, and took unto him his wife. With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman-suspicions, too, arising from what, though to her an honour unparalleled. was to all around her wholly unknown! 25. And knew her not till she had brought forth her first-born son: and he called his name JESUS. The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1 Samuel, 15, 35; 2 Samuel, 6. 23; Matthew, 12, 20); nor does the word "first-born" decide the much disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as LIGHTFOOT says, 'The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before.' (See on ch. 13. 55, 56.) CHAPTER II

Ver. 1-12. VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. The Wise Men reach JerusalemThe Sanhedrim, on Herod's demand, pronounce Bethlehem to be Messiah's predicted Birth-place (v. 1-6). 1. Now when Jesus was born in Bethlehem of Judea-so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the sea of Galilee (Joshua. 19. 16); called also Beth-chem-judah, as being in that tribe Judges, 17. 7); and Ephrath (Genesis, 35, 16); and combining both, Beth-lehem Ephratah (Micah, 5. 2). It lay about six miles south-west of Jerusalem. But

Visit of the Magi.

MATTHEW, II.

how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birth-place: nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Luke, . 1-6.) in the days of Herod the king-styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" Genesis, 49. 10, a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was. there came wise men-it.. Magi' or Magians;' probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Numbers, 24. 171, and perhaps Daniel's ch. 9. 24, &c., might have come down to them by tradition; but nothing definite is known of them. from the east-but whether from Arabia, Persia, or Mesopotamia is uncertain. to Jeru salem-as the Jewish metropolis. 2. Saying. Where is be that is born King of the Jews? From this it would seem they were not themselves Jews. (Cf. the language of the Roman governor, John, 18. 33, and of the Roman soldiers, ch. 27. 29, with the very different language of the Jews themselves, ch. 27. 42, &c.) The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world. for we have seen his star in the east. Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose. and are come to worship him-'to do Him homage,' as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly v. 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 startng, instead of transporting, effect which it would produce-else they would probably have sought their information regarding His birth-place in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birth-place of Messiah from the highest ecclesiastical authority in the nation 3. When Herod the king had heard these things he was troubled-viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear. and all Jerusalem with himfrom a dread of revolutionary commotions, and perhaps also of Herod's rage. 4. And when he had gathered all the chief priests and scribes of the people together. The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four-and-twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue-readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of

10 Jerusalem. 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 compliment, were 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 (cf. ch. 26, 59; 27. 1). As MEYER says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted. he demanded of them -as the authorized interpreters of Scripture-where Christ-'the Messiah'-should be born-according to prophecy. 5. And they said unto him, In Bethlehem of Judea-a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die. for thus it is written by the prophet (Micah, 5, 2). 6. And thou. Bethlehem, [in] the land of Juda-the "in" being familiarly left out, as we say, 'London, Mid['dlesex'-art not the least among the princes of Juda: for out of thee shall come a Governor, &c. This quotation, though differing verbally, agrees substantially with the Hebrew and LXX. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"- this honour more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"-this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied. that shall rule-or 'feed,' as in the margin my people Israel. In the Old Testament, kings are, by a beautiful figure, styled "shepherds" (Ezekiel, 31. &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 Psalm 23; Isaiah, 40. 11; Ezekiel, 37. 24; John, 10. 11; Revelation, 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 an other way (v. 7-12). 7. Then Herod. when he had privily called the wise men. Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix- the date of His birth-without which he might still miss his mark. The one he had got from the Sanhedrim: the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he enquired of them diligently - rather, 'precisely'-what time the star appeared-presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example. 8. And he sent them to Bethlehem, and said, Go and search diligently-search out carefully-for the young child; and when ye have found him, bring me word again, that I may come and worship him also. The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe-conduct to the strangers. 9. When they had heard the king, they departed. But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could

The Wise Men Worship Jesus.

MATTHEW, II.

The Flight into Egypt.

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, ere the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifference of men all overruled. and, lo, the star, which they saw in the east-implying apparently that it had disappeared in the intervalwent before them, and stood over where the young child was. Surely this could hardly be but by a luminous meteor, and not very high. 10. When they saw the star, they rejoiced with exceeding great joy. The language is very strong, expressing exuberant transport. 11. And when they were come into the house-not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwellinghouse. they saw. The received text has "found;" but here our translators rightly depart from it, for it has no authority. the young child with Mary his mother. The blessed Babe 18 naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house. and fell down and worshipped him. Clearly this was no civil homage to a petty Jewish king, whom these starguided strangers came so far, and enquired so eagerly, and rejoiced with such exceeding joy to pay, but a lofty spiritual homage. The next clause confirms this. and when they had opened their treasures, they presented-rather, 'offered'-unto him gifts. This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religi-ing his people how dear Israel was to God in the days ous sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering, gold, frankincense, and myrrh. Visits were seldom paid to sovereigns without a present (1 Kings, 10, 2, &c.); cf. Psalm 72. 10, 11, 15; Isaiah, 60. 3, 6. "Frankincense" was an aromatic used in sacrificial offerings; "myrrh" was used in perfuming ointments. These, with the gold which they presented, seem to show that the offerers were persons in affluent circumstances. That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down;-all these are, at the best, precari. ous 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-thus much at least admits of no dispute. 12. And being warned of God in a dream that they should not return to Herod, they departed-or withdrew'-to their own country another way. What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the prous king! But the Lord knew the bloody old tyrant better than to let him see their face again.

13-25.

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. (=Luke, 2. 30. The Flight into Egypt. (v. 13-15.) 13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother. Observe this form of

expression, repeated in the next verse-another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very little place at all, in the Gospel history. and flee into Egypt-which, being near, as ALFORD says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah! blessed Saviour, on what a chequered 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! (Luke, 2. 35.) How early does she taste the reception which this mysterious Child of her's is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now it has but returned to its first use. and be thou there until I bring thee word: for Herod will seek the young child to destroy him. Herod's murderous purpose was formed ere the Magi set out for Bethlehem. 14. When he arose, he took the young child and his mother by nightdoubtless the same night-and departed into Egypt; 15. And was there until the death of Herod- which took place not very long after this of a horrible disease: the details of which will be found in JOSEPHUS (Antiquities 17. 6. 1, 6, 7, 8), that it might be fulfilled which was spoken of the Lord by the prophet, saying (Hosea, 11. 1), Out of Egypt have I called my son. Our Evangelist here quotes directly from the Hebrew, warily departing from the LXX., which renders the words. From Egypt have I recalled his children,' meaning Israel's children. The prophet is remind. of his youth: how Moses was bidden 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" (Exodus, 4. 22, 23); how, when Pharaoh refused, God, having slain all his first-born, "called his own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved, Only-begotten Son, the application would have been irresistibly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace the analogy of God's treatment of each respectively. 16, Then Herod, &c. As Deborah sang of the mother of Sisera. "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his enquiries, and finds they are already far beyond his reach on their way home. when he saw that he was mocked-'was trifled with'-of the wise men. No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision, He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the council of the froward is carried headlong. (Psalm 2. 4; Job, 6. 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 unscrupu lous as thyself-when the Pharisees warned Him to depart, for Herod would seek to kill him-"Go ye,

The Return from Eovpt,

MATTHEW, II.

and Settlement at Nazareth, and tell that foz, Behold, I cast out devils, and I do went thither when he found it unsafe to settle in cures to-day and to-morrow, and the third day I shall Judea, but to "the land of Israel." in its most genbe perfected. Nevertheless I must walk to-day, and eral sense; meaning the Holy Land at large-the parto-morrow, and the day following: for it cannot be ticular province being not as yet indicated. So that a prophet perish out of Jerusalem" Luke, 13. Joseph and the Virgin had, like Abraham, to "go 32, 33). Bitter satire! was exceeding wroth. To be out, not knowing whither they went," till they should made a fool of is what none like, and proud kings receive further direction. for they are dead which cannot stand. Herod burns with rage, and is like a sought the young child's life-a common expression in wild bull in a net. So he sent forth a band of hired most languages where only one is meant, who here is murderers, and slew all the [male] children that were Herod. But the words are taken from the strikingly in Bethlehem, and in all the coasts, or 'environs,' analogous case in Exodus, 4. 19, which probably sugthereof. from two years old and under, according to the gested the plural here; and where the command is time which he had diligently-carefully-enquired of the given to Moses to return to Egypt for the same reason wise men. In this ferocious step Herod was like him that the Greater than Moses was now ordered to be self-as crafty as cruel. He takes a large sweep, not brought back from it-the death of him who sought to miss his mark. He thinks this will surely embrace his life. Herod died in the seventieth year of his his victim. And so it had, if He had been there. age, and thirty-seventh of his reign. 21. And he arose. But He is gone. Heaven and earth shall sooner pass and took the young child and his mother, and came into the away than thou shalt have that Babe into thy hands. land of Israel-intending, as is plain from what folTherefore, Herod, thou must be content to want lows, to return to Bethlehem of Judea, there, no fim to fill up the cup of thy bitter mortifications, doubt, to rear the Infant King, as at His own royal already full enough-until thou die not less of a city, until the time should come when they would broken heart than of a loathsome and excruciating expect Him to occupy Jerusalem, "the city of the disease. Why, ask sceptics and sceptical critics, is Great King." 22. But when he heard that Archelaus did not this massacre, if it really occurred, recorded by reign in Judea in the room of his father Herod. Archelaus JOSEPHUS, who is minute enough in detailing the succeeded to Judea, Samaria, and Idumea; but Aucruelties of Herod? To this the answer is not diffi- gustus refused him the title of king till it should be calt. If we consider how small a town Bethlehem seen how he conducted himself; giving him only the was, it is not likely there would be many male chil- title of Ethnarch (JOSEPHUS Antiquities, 17., 11, 4). dren in it from two years old and under; and when Above this, however, he never rose. The people, inwe think of the number of fouler atrocities which deed, recognised him as his father's successor; and so JOSEPHUS has recorded of him, it is unreasonable to it is here said that he "reigned in the room of his make anything of his silence on this. 17. Then was father Herod." But, after ten years' defiance of the falfilled that which was spoken by Jeremy the prophet, Jewish law and cruel tyranny, the people lodged maying Jeremiah, 31. 15-from which the quotation heavy complaints against him, and the emperor bandiffers but verbally, 18. In Rama was there a voice ished him to Vienne in Gaul, reducing Judea again heard, lamentation, and weeping, and great mourning, to a Roman province. Then "the sceptre" clean Rachel weeping for her children, and would not be com- "departed from Judah." he was afraid to go thitherforted, because they are not. These words, as they and no wonder, for the reason just mentioned. notstand in Jeremiah, undoubtedly relate to the Baby-withstanding-or more simply, but'-being warned of Linish captivity. Rachel, the mother of Joseph and God in a dream, he turned aside-withdrew'-into the Benjamin, was buried in the neighbourhood of Beth-parts of Galilee, or the Galilean parts. The whole lchem Genesis, 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, whilst 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 tucket, 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 honour that the tyrant's rage was exhausted upon themselves Instead of their Infant Lord? 19. But when Herod was dead-Miserable Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He only that was safe from thee; and thou hast not long enjoyed even this fancied security. See on v. 15. behold, an angel the Lord. Our translators, somewhat capriciously, render the same expression "the angel of the Lord," ch 1. 20; 2. 13; and “an angel of the Lord," as here. As the same angel appears to have been employed on all these high occasions-and most likely he to whom in Luke is given the name of "Gabriel," ch. 1. 19, 25-perhaps it should in every instance except the frst, be rendered "the angel." 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-not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only

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, and on Luke, 13. 31-35) he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat of government, and considerably secluded, it was safer to settle there. 23. And he came and dwelt in a city called Nazareth - a small town in Lower Galilee, lying in the territory of the tribe of Zebulon, and about equally distant from the Mediterranean sea on the west and the sea of Galilee on the east. N.B.-If, from Luke, 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 con

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