Expositions Upon Matthew 1-10, Treatise · Chapter 2
CHAP. II.
IN this Chapter there are three parts, 1. The Hiſtory of the Wiſe men and of Herod, from v. 10. to v. 12. 2. The Flight of Joſeph into Egypt with the Virgin Mary and her Childe Jeſus, being thereunto warned by God, v. 13, 14, 15. 3. The bloudy Cruelty of Herod, in ſlaying the Infants of Bethlehem, v. 16, 17, 18. 4. The death of Herod with the return of Joſeph, Mary, and the Childe Jeſus out of Egypt into Nazareth a City of Galilee, v. 19. to the end of the Chapter.
In this Hiſtory of the Wiſe-men we have 1. the Inquiſition of the Wiſe-men, v. 1, 2. Where is he that is born King of the Jews, v. 2.
2. The ground of their Inquiry, For we have ſeen his Star in the Eaſt, v. 2.
3. The effects of this Inquiry, which are three, 1. Herod was troubled, and all Jeruſalem with him, v. 3. 2. Herod gathers all the chief Prieſts and Scribes to inquire where Chriſt ſhould be born, which he found to be in Bethlem, v. 4, 5, 6. 3. Herod's diſmiſſion of the Wiſe-men with a pretence to worſhip that new King as ſoon as he knew where he was, v 7, 8.
4. The ſatisfaction theſe Wiſe-men had to their Queſtion, amplified 1. From the Sign, which was, the Star they ſaw in the Eaſt went before them, till it came and ſtood over the place where the young Childe was. 2. From the thing ſignified, They came into the houſe and ſaw the young Childe with Mary his Mother.
5. Their Gratulation or Thankfulneſs for this ſo great Mercy, ſeen in four Particulars, 1. In their great Exultation, They rejoyced with exceeding joy, v. 10. 2. In their Devotion, They worſhipped him, v. 11. 3. In their liberal Contribution, in that they opened their Treaſures and preſented unto him gifts, gold, frankincenſe and myrrh, v. 11. 4. In their carefull preſervation of him whom they found, they would not return to carry word to Herod, as judging him to pretend hypocritically, but returned to their own Country another way, v. 12.
V. 1. Now when Jeſus was born in Bethlem of Judea, in the days of Herod the King, behold there came wiſe men from the Eaſt to Jeruſalem.
V. 1 Now when Jeſus was born in Bethlem of Judea] The inquiry of the Wiſe men is ſet down, firſt from the place where Chriſt was born, which was Bethlem Judah. There were two Bethlems, one in the Tribe of Zebulon, Joſ. 19.15. another in the Tribe of Judah, called Bethlem Ephrata, Micah 5.2. in this was Chriſt born: 1 Becauſe the Prophet Micah had fore-told it; 2 Becauſe the place it ſelf might point out unto them the Judge of Iſrael, or the Meſsias: 3 David himſelf was born there, 1 Sam. 17.12. therefore it was fit that the flower of the houſe of Jeſſe ſhould aſcend and grow where the root was.
In the days of Herod the King] 2 The Wiſe mens inquiſition is ſet down from the time, viz. in the days of Herod the King, that is in the time or reign of Herod Aſcalonites: It was a time of great affliction, when even little children ſuffered, enough to make Rachel mourn as ſhe lay in her grave, Jer. 31.15. As the Propheſies of him came when the Church was in great diſtreſs, as Balaams Propheſie when in the Wilderneſs, Numb. 24.17. Eſaias Propheſie when they were ready to be over-run with two Kings, Eſa. 7.14. Daniels Propheſie when Iſrael was in captivity, Dan. 9.14, 15, ſo himſelf came when the Church was in great diſtreſs.
Herod the King] Who now was old. He was a Gentile and a ſtranger, who being now King, it appeared that Shiloh was come, becauſe the Scepter was departed from Judah: Of him Joſephus ſpeaks l. 14. cap. 18. Herod was an Edomite, betwixt whom and Iſrael was ſtill enmity.
Behold came Wiſemen from the Eaſt] 3 From the place, they came from the Eaſt. About this two queſtions; 1 who they were? Reſp. Wiſemen: this was none of the leaſt of their wiſedome, that they came to Chriſt, foreign, the word in Greek hath been taken ſometimes for Magicians, Acts 8.9. Acts 13.6. but its a Perſian word, and ſignifies, as Pareus obſerves, a Wiſe man, and ſo Maldonate; ſo that as the Philoſophers were famous wiſe men among the Greeks, and Brachmans among the Indians, and Druides among the French, ſo were the Magi or the Wiſemen mentioned here among the Perſians. Sundry of the ancients have thought theſe Wiſe men to be Kings, but the Scripture is ſilent herein: For the number of them, whether 3. or more, the Scripture is ſilent, but they were three at leaſt, becauſe the Scripture ſpeaks not in the dual, but plural number. 2 Whence they came,
From the Eaſt] Probably from Perſia in the Eaſt, becauſe both the word Magoi is a Perſian word, and becauſe they are ſaid to come from the Eaſt. And becauſe it was the Law of the Perſians to worſhip their Kings, and not to go unto them without a gift. Others think they came out of Arabia, Eſa. 60.6. All they of Sheba ſhall come, they ſhall bring gold, and incenſe: Alſo, Pſal. 71.10. The Kings of Sheba and Seba ſhall bring gifts; beſides, Arabia was nearer to Judaea, then Chaldea or Perſia, beſides, Arabia abounds with gold, frankincenſe, and myrrh. So Cor. Lapide.
Came to Jeruſalem] Theſe Wiſe men came a long journey, and a dangerous, through Arabia, through the black Tents of Kedar, famous for robberies, Pſal. 120.5. at the worſt ſeaſon of the year. Theſe will riſe up in judgement againſt many of us, whom coldneſs of weather, diſtance of place, intention of buſineſs hinder. Theſe Wiſe men come to Jeruſalem, they thought the King would be born in the Royal City, and therefore they ſeek him there. Sometimes ſtrangers ſeek after Chriſt, when home-dwellers look not after him, Luke 4.25, 26, 27. Now if you ask when they came to Jeruſalem? Some think 12 or 13 days after they ſaw the ſtar at firſt; hence the Feaſt of Epiphany or Manifeſtation: but it's like the next day after they ſaw his ſtar they came forward, though it's probable that it was near upon a year before Herod put the infants of Bethlem to death, that while being ſpent in acquainting Caeſar with the deſigne, and in the plotting and projecting of the buſineſs.
V. 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?
Here is the queſtion the Wiſe men propound. 1 See the greatneſs of their faith! they ask not whether he be, but where he is, preſuppoſing he was born. They acknowledge his natures; his manhood, in that he was born; his Godhead, in that they call the ſtar his, he the owner of it; they alſo acknowledge his Kingly office ſo freely, that it came to Herods ear: they were neither afraid of Herod, nor aſhamed of Chriſt; a politick boſome faith, becomes not them that enquire after Chriſt. The queſtion was full of danger and amazement, as caſting down Herod from his throne, and to ſet up a new King, which was no leſs then capital.
2 The ground of their faith. For faith muſt have both a ground, and an evidence, Heb. 11.1. foreign & foreign, which differences a believer and a credulous perſon who believs every thing, Prov. 14.15. The ground of it was, for we have ſeen his ſtar in the Eaſt. For this ſtar, it was not an ordinary ſtar, for it moved as they went, and ſhone on the day time, placed lower then the fixed ſtars perhaps like a blazing ſtar. Chryſoſtom thinks it was ſome inviſible power, or Angel figured in the ſhape of a ſtar. And the Lord cals them by a ſtar rather then by an Angel, as condeſcending to their weakneſs, becauſe they were much imployd about the ſtars. Now if you ask, how they came to know what this ſtar did portend? Though ſome think they living in the Eaſt, might know it from Balaam's propheſie, Numb. 24.17. I ſhall ſee him but not now, I ſhall behold him but not nigh; there ſhall come a ſtar out of Jacob, and a ſcepter ſhall riſe out of Iſrael, and ſhall ſmite the corners of Moab: yet I ſuppoſe they came to know this ſtar by Divine revelation onelyonly, but whether ſoever, they came to know it.
But whereas ſome from hence would conclude the lawfulneſs of Judicial Aſtrology, it's groundleſs; onelyonly this I muſt confeſs: 1 That the ſtars have an influence here below, Judges 5.20. The ſtars in their paths or courſes fought againſt Siſera.
But I ſay it's groundleſs, 1 Becauſe Aſtrologers proceed by way of obſervation, as in ſuch a year, and ſuch a concourſe of Planets, wars and rebellions to have been, therefore this year the ſame will happen in the like concourſe; but here no experience or obſervation went before, for never had a Virgin brought forth before.
Some have thought ſtars to be the cauſes of things: But Chriſt was not therefore born becauſe the ſtar appeared, but therefore the ſtar appeared becauſe Chriſt was born.
Others in this Age, are apt to think them ſignes of our actions, as if heaven were the book wherein God writes all future actions and events: the ſtars are for ſignes oft-times, as dayes and years, but it ſeems to me in no wiſe ſignes of thoſe things which depend upon the will of man, the future motions whereof are onelyonly known to God.
That Aſtrologers alledge experience, it nothing moves me, for all the predictions of Aſtrology are mere particulars; but although they had any certainty, yet it were better to be always in the fear of God, then to be tormented with fear of events, Luth. in Gen. cap. 1.
We are not to heed Aſtrologers, Jer. 10.2. Be not diſmayed at the ſignes of heaven, for the Heathen are diſmayed at them: If they fore-tell us proſperous things and they lye, we ſhall be wretched by hoping in vain; if they fore-tell to us adverſity and lye, they make us miſerable by fearing in vain; if they fore-tell unhappy things to us and ſpeak truth, to what purpoſe is it to fore-know thoſe things we cannot prevent? and if they ſhould truly fore-tell proſperity, expectation would weary us out.Lapide in Jer. 10. King Muleaſſes fore-told in the year 1544, that he ſhould loſe his kingdome, and his life be in danger; to ſhun it he went out of Africa, and in his departure brought upon his own neck that which he would have ſhunn'd. To conclude, theſe Aſtrologers and Star-gazers, and Monthly Prognoſticators, cannot ſave us from the things that ſhall come upon us, no more then they could Babylon, Jer. 47.13. They enrich your ears with words, that they may enrich their own purſes with money.
In the Eaſt] By this is meant not ſo properly the region of heaven, as the land from whence they came, q.d. we living in the Eaſt, ſaw there a ſtar ſhining in the Eaſt, which accompanied us, theſe Wiſe men, as the pillar of fire and cloud did Iſrael. This ſtar, or ſuch an one like it, was ſeen in the Weſt towards the end of Auguſtus reign, and Pliny ſaith, it was held to be a happy ſtar, but the Weſtern men for want of light did miſapply it.
And are come to worſhip him] Here was the end of their coming, viz. to worſhip him: yet do they not finde him in a worſhipful caſe, but in a ſtable, in a manger, yet by faith they over-look all this and worſhip him; worſhip is a great matter, in that heaven and earth, ſtars and prophets, lead us to it; for this end the Eunuch came out of Aethiopia, and the Wiſe men from the Eaſt. The world was made for this end, that he that created it might be worſhipped: the Scripture was made for this end, that he that inſpired it might be worſhipped.
The word foreign, ſignifies the geſture of the body, lying down to give honour,Zanch. in 4. Praecept. of foreign & foreign a Dog, to fall down as dogs do at their maſters feet. The Wiſe men being perſwaded that a Kingdome was appointed for this childe, after the manner of the Eaſtern nations (who are generally known to have worſhipped their Kings) they fall down to worſhip: yet did they not onelyonly apprehend him to be a King, and ſo worſhipped him with a civil worſhip, but alſo they apprehended him to be the King of heaven, and ſo worſhipped him with a Religious worſhip.
V. 3 When Herod the King had heard theſe things, he was troubled, and all Jeruſalem with him.
We have here the effects of the inquiry of the Wiſe men, which is, 1 Herod was troubled] Fearing as if this King would drive him out of his Kingdome, and becauſe he was a tyrant and diſtruſted the faithfulneſs of his ſubjects. Beſides Herod living long among them, knew their propheſies, that a King was promiſed to the Jews. He had no cauſe indeed to fear, becauſe Chriſt came to give a heavenly Kingdome to believers, not to take away any earthly Kingdome from any earthly Prince.
And all Jeruſalem with him] The cauſes of their fear, were becauſe they feared new broyls would be in the Commonwealth, and becauſe there were many that were of Herods party and intereſt, that ſtood and fell with him, Herod himſelf having ſlain many perſons for to get the Kingdome, as Hyrcanus, and Ariſtobulus, and divers others mentioned by Joſephus. Divers of his creatures as well as himſelf were troubled, as looking to fall if their maſter fell. Alſo they were troubled, being given up to pleaſure and eaſe, and not once thinking of the coming of the Meſsiah: theſe and ſuch cauſes troubled them. All Jeruſalem] he means the greateſt part, and thoſe who bore the ſway in the nation. Obſ. Men of bad conſciences are mightily troubled, where there is any apprehenſion of danger, Eſa. 7.2.
V. 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?
Here is a ſecond effect of the Wiſe-mens Inquiry, which is, that Herod calls a Council, to inquire where Chriſt ſhould be born.
All the chief Prieſts] Herod after the manner of the Kings of Judah called a Council of the chief Prieſts, who were diſpoſed in their ſeveral courſes, being four and twenty in number, who were Governours of the Sanctuary and of the Houſe of God, 1 Chron. 24.4, 5. Theſe are called the chief of the Prieſts, 2 Chron. 36.14. and the Ancients or Elders of the Prieſts, Jer. 19.1. over all theſe there was one chief Prieſt. [And Scribes] The Scribes were they that wrote out, and read, and expounded the Scriptures; ſuch was Ezra 7.9, 10. See Nehem. 8.8, 9. Every Scribe inſtructed to the Kingdom of God brings forth new and old, Matth. 13.52. Before the Captivity the Prieſts were wont to teach, Ezek. 44.23. Mal. 2.7. But after the Captivity they were taken up in Government, and did not their duty in teaching.
He demanded of them where Chriſt ſhould be born] That is, according to the Scriptures, where the place ſhould be, to which they anſwer out of Gods Word.
V. 5. And they ſaid unto him, In Bethlem of Judea, for thus it is written by the Prophet,
Here is the Anſwer of the Prieſts and Scribes to Herod's Queſtion, where they point out the place: they tell him out of the Prophet Micah, that Chriſt was to be born, not in Bethlem which was in the Tribe of Zabulon, Joſh. 19. but in Bethlem in the Tribe of Judah.
V. 6. And thou Bethlem in the Land of Judah art not the leaſt among the Princes of Judah, for out of thee ſhall come a Governour that ſhall rule my People Iſrael.
Art not the leaſt] Becauſe ſo great a Governour was born in thee, though thou art but ſmall in reſpect of thy Buildings. Micah reades it, Thou art little or leaſt. Matthew reades not little or leaſt, which ſeems contrary. Reſp. Chemnicius carries it, as if they were not the words of the Scribes, but of the Evangeliſt, who by the change of the Affirmative into a Negative would celebrate the grace of God to that poor Town, q. d. the Prophet ſaith, Thou art leaſt, but indeed thou art not leaſt.
2. It might be ſaid to be leaſt in reſpect of other greater Cities, and may be ſaid, not the leaſt, becauſe the Governour came out of it, and not onelyonly Chriſt, but David, who was a Type of Chriſt. Some reade it in Micah interrogatively, which hath the force of Matthew's Negative.
Among the Princes of Judah] Micah hath among the thouſands of Judah, for the People were divided into thouſands, Exod. 18.21. for they were Dukes or Princes that had the Governments over thouſands, in the Greek foreign.
For out of thee ſhall come a Governour that ſhall feed my People Iſrael] As a Shepherd feeds his Flock, as the Evangel ſt ſpoke of his Prieſtly Office, that he ſhould ſave his People from their ſins, ſo he ſpeaks of his Government, having reſpect to his Kingly Office.
V. 7. Then Herod when he had privily called the Wiſe-men, inquired of them diligently what time the Star appeared.
Herod made this Inquiry privily, 1 to ſtill the Tumults and Reports of the People, who expected their Meſſiah. 2. That he might know all the Circumſtances of the Star, as how long it had appeared, of what form, what greatneſs, whether unceſſantly. 3. That when they came from Bethlem they might not blab the matter abroad among the Multitude, but tell him of it as the Magiſtrate, who was bound eſpecially to worſhip him.
What time the Star appeared] That ſo he might appoint the killing of the Infants, (which now he had projected) according to that time, that ſo he might ſecure the Kingdom to himſelf. Tyrants uſe to ſecure their Kingdoms though by the death of many innocent perſons. The word for inquired is foreign, ſignifies an exact kinde of Search, ſuch as is made in the Examinations of guilty perſons.
V. 8. Then he ſent them to Bethlem, and ſaid, Go and ſearch diligently for the young Childe, and when ye have found him, bring me word, that I may come and worſhip him alſo.
Herod ſends the Wiſe-men upon this Meſſage, that this new born King being taken, he might ſpare the reſt of the Infants of Bethlem. He pretends to worſhip him, but intends to worry him, q. d. Ye Wiſe-men do well to ſeek this King, for no doubt this is he that is propheſied of, and the time and place well ſuits to the Propheſie, he is that great Prince propheſied of, and therefore bring me word where he is, that I may worſhip him. Obſ. Wickedneſs is never ſo abominable as when it is covered over with pretended holineſs, 1 Kings 21.9, 10. 2 Sam. 15 8, 9.
V. 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 Childe was.
Here is the ſatisfaction the Wiſe-men had to their Queſtion, the Star which a while ceaſed to appear now appears again, and goes before them till it makes a ſtand, that is, it ceaſed to go any further, and it's likely in a ſhort time vaniſhed after the Wiſe-men came to the place where the Infant Jeſus was. There was no doubt a great ſtumbling block to the Wiſe-men, that not a man of Jeruſalem to whom the Meſsias was promiſed would ſo much as ſtir out of doors to accompany the Wiſe-men to inquire after this King, but the knowledg of the Propheſie of the place where Chriſt was to be born, and the appearance of the Star heals this offence.
V. 10. And when they had ſeen the Star, they rejoyced with exceeding great joy.
Here is the firſt Branch of their Thankfulneſs, they rejoyced with exceeding great joy. Joy ſhould be proportionable to the good enjoyed. A man doth not ſo rejoyce at the yeaning of a Lamb, as when his Wife brings forth a Son. There could be no greater joy than to hear and know the Meſsias of the World to be born. We ſhould rejoyce exceedingly in Chriſt, and in the means that lead to him; they did not ſo much rejoyce in ſeeing the Star which they had often ſeen before, but that they had found Chriſt whom they ſought. As it was to them, ſo ſhould it be exceeding joy to us to finde Chriſt, Song 1.4.3.4. Zacheus received Chriſt joyfully, Luke 19.6.
V. 11. And when they were come into the houſe, they ſaw the young Childe with Mary his Mother, and fell down and worſhipped him, and when they had opened their Treaſures, they preſented unto him Gifts, Gold, Frankincenſe, and Myrrh.
Here is their ſecond teſtimony of Thankfulneſs, in that they worſhip him.
And when they were come into the houſe] Some have thought that the Tax which Auguſtus impoſed was now ended, and that Bethlem being now empty of Strangers, Joſeph had taken ſome Citizen's houſe to ſojourn in; but being the Tax continued a long time by reaſon of the acceſſion of new Strangers, therefore we may ſuppoſe the houſe to be no other than the Stable whereinto neceſſity had enforced Joſeph, by reaſon of the multitude of Strangers in the Inn, Luke 2.7. She brought forth her firſt-born Son, and wrapped him in ſwadling clothes, and laid him in a Manger, becauſe there was no room for them in the Inn. All this was to teach us humility: the Lord of glory laid in a Manger, in ſtead of a Palace a Stable, in ſtead of a Cradle of State a Beaſts Cratch, no Pillow it's like but a Lock of Hay, no Hangings but Duſt and Copwebs, he was in ſo low a condition, 1. That all perſons may have acceſs to him, Shepherds as well as others. 2. To ſhew himſelf to be the Meſsias and Saviour of poor as well as rich. 3. Becauſe it was ſuitable to the reſt of his Life which was ſpent in a great humility. Men are apt to look for a Meſsias in State, in a Crimſon Mantle, in a Cradle of Ivory, and to have found him in the beſt houſe in Bethlem, in the beſt Chamber there; but we ſhall not finde him in any ſuch place, but in a Stable. Learn we hereby to be lowly in heart, Matth. 11.29.
And fell down and worſhipped him] No doubt by divine inſtinct they knew the Divinity of Chriſt, hence they worſhipt him, not onelyonly with civil worſhip, as one born King of the Jews, but with divine worſhip, which was it's like the outward geſture of reverence, and kneeling, and falling down, for ſo the Greek words ſignifie.
They preſented unto him Gifts, Gold, Frankincenſe, and Myrrh] It was uſual for the Perſians and for the whole Eaſtern People to go to their Kings with Gifts, Gen 42.11. 1 Kings 10.2. They brought the beſt things their Countrey afforded. Myrrh grows in Arabia, Frankincenſe among the Sabeans a part of Arabia, Arabia Faelix brings Gold, therefore the Kings of Arabia brought Gold to Solomon. The Lord hereby would provide for Joſeph and Mary, and the Childe, being ſpeedily to go into baniſhment. For the myſtical ſenſe, it's thought they offered to him Frankincenſe as God, acknowledging his divine Nature, Myrrh as man, acknowledging his humane Nature, (that which they believe in their hearts they proteſt by their Gifts) and that he ſhould dy for the Salvation of Man, for Myrrh was beſtowed upon him at his Burial, John 19.39. They offer to him Gold as acknowledging him their King and the King of all the earth. Bernard acknowledges no Myſtery herein, but thinks they offered Gold to miniſter to his want, Myrrh to ſtrengthen the Members of the Infant, Frankincenſe to take away the ſtink of the place. But one end may be, for the fulfilling the Propheſie, Pſalm 72.10. The Kings of Sheba and Seba ſhall bring Gifts. Alſo v. 15. He ſhall live, and to him ſhall be given of the Gold of Sheba. Let us bring to this our King alſo three Gifts, Gold, that is, Faith, or a Heart by Faith purified; for Frankincenſe, devout and fervent Prayers, that may come up like Incenſe; for Myrrh, let us bring Tears, Mortification and Brokenneſs of Heart. In that they bring not onelyonly Gold to miniſter to Joſeph and Maries wants, but Myrrh and Frankincenſe, it argues there is a Myſtery lies hid herein.
V. 12. And being warned of God in a Dream, that they ſhould not return to Herod, they departed to their own Countrey another way.
That neither the Wiſe-men nor the Childe Jeſus ſhould become a Prey to Herod's cruelty, they are warned of God to go home another way. There's a ſecret Providence watches over, not onelyonly the Head but the Members, Pſalm 91.1, 10. The Lord alſo hereby ſhewed what manner of a Kingdom this King ſhould have; he ſhould have a Crown, but it ſhould be of Thorns; a Kingdom, but full of croſſes, expoſed to the ſnares and perſecutions of the mighty men of the World: but alſo comforts them, that he the Lord was able to diſappoint the moſt artificial Projects of the moſt cunning Tyrants.
V. 13. And when they were departed, behold the Angel of the Lord appeareth to Joſeph in a dream, ſaying, Ariſe and take the young childe and his mother, and flee into Egypt, and be thou there until I bring thee word, for Herod will ſeek the young childe to deſtroy him.
The 2d part of the Chapter, in which are theſe things;
1 The command the Angel gives to Joſeph, which was, to take the young childe and flee into Egypt, and be thou there until I bring thee word.
2 The reaſons of the command, for Herod will ſeek the young childe, not to worſhip him, as he pretended to the Wiſe men, but to deſtroy him if he tarry any longer in Bethlem. All the commands of God are for the good of his people, and are founded upon reaſon. 2 A ſecond reaſon to fulfil the propheſie, I have called my Son out of Egypt, v. 15.
3 Joſephs obedience in both the branches of the command:
1 In taking the childe and his mother and flying into Egypt.
2 In his tarriance there; he abode there till the death of Herod, when word came to him for his return.
And when they were departed] We ſee the changeableneſs of earthly comforts; as it were yeſterday the Wiſe men came, but now they are departed. See we Gods goodneſs, when one comfort is taken away, another comes. The Angel appears when the Wiſe men were gone. Flee into Egypt] When we look on our afflictions, remember Chriſt was afflicted from the cradle.
Obſ. It's the duties of Maſters of Families, to take care of their relations, 1 Tim. 5.8.
2 Obſ. It's a ſufficient ground to flye, when we know perſons lye in wait for our lives, but with this diſpoſition, that if taken, rather we reſolve in Gods ſtrength to loſe our lives, then to deny the truth.
Flee into Egypt] Becauſe it was a Country near at hand, whereunto the journey would be leſs.
And be thou there until I bring thee word] Gods command ſhould be the rule of our motion. As the ſouldier is not to leave his ſtation without the command of his Officer, no more are we without Gods command.
For Herod will ſeek the young childe to deſtroy him] The Angel knew this by divine revelation: For God knowes the thoughts of mens hearts a far off, Pſal. 139.2. And the motions of our wills: Though the Angel might ſuſpect it from the cruel and proud diſpoſition of Herod; yet onelyonly he knew it from revelation. There is no wiſedome nor counſel can ſtand againſt God, Prov. 21.30. The Angel ſaith not Herod will deſtroy, but onelyonly ſeek to deſtroy, Pſal. 37.32.
V. 14. When he aroſe, he took the young childe and his mother by night and departed into Egypt.
Here is the obedience of Joſeph. We muſt go from Country, friends and kindred when God calls, ſo Abraham, Gen. 12.1. 2 though we know not whither. Here was a long and dangerous journey for Joſeph, an old man, to carry a woman that had lately lain in, and an infant of about forty days old above two hundred miles, through a vaſt Wilderneſs into Egypt, to ſojourn among perſons utterly unknown, whoſe language probably he knew not, and that in the depth of Winter; but faith overcomes all difficulties, he believes the Angel that he would bring him word when it was fit to remove, as he ſaid v. 13. Faith in Joſeph ſwallows up carnal fears.
15. And was there till 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.
And was there till the death of Herod] Here's the ſecond branch of Joſephs obedience. We muſt not onelyonly go whither God will have us, but tarry there as long as he will have have us. How long Chriſt was in Egypt, and in what place, and what miracles he did, the Scripture is ſilent herein.
That it might be fulfilled which was ſpoken of the Lord by the Prophet, ſaying, Out of Egypt have I called my ſon] The Scripture is fulfilled four ways: 1 When that which is plainly fore-told is fulfilled, as that a Virgin ſhall conceive a childe, Eſa. 7.14. compar'd with Matth. 1.23.
2 When the Scripture propheſies in general of ſuch and ſuch perſons, it may be applied to every particular, as when wicked men contemned Iſaiahs Miniſtry, the Lord ſends the Prophet Iſaiah, cap. 6.9. to preach, That they ſhould hear but not underſtand, ſee but not perceive. To ſuch contemners Chriſt at ſeveral times applies it, as Matth. 13.13, 14, 15. Joh. 12.39, 40. and the Apoſtle applies it to ſuch Jews, Act. 28.26, 27. ſo Rom. 11.8. as it is written, God hath given them the ſpirit of ſlumber, eyes that they ſhould not ſee, and ears that they ſhould not hear to this day; which though ſpoken by Eſaias, and aiming at the wicked that then lived under his miniſtry, yet being ſpoken in general, falls upon all that have a ſpirit of ſlumber.
3 Analogically, or by way of proportion. So this Scripture, Out of Egypt have I called my Son, which is taken out of Hoſea 11.1. That place cannot literally be meant of Chriſt, becauſe that Iſrael there meant, the Prophet upbraids with unthankfulneſs: therefore it's meant by way of ſimilitude. As Iſrael the adopted Children of God were called out of Egypt by the Miniſtry of Moſes, ſo was Chriſt the natural Son of God called out of Egypt by the Miniſtry of the Angel, the Members were called out in Hoſea, The Head here.
4 Propheſies are fulfilled, by way of Type, when the thing typified anſwers to the Type. So the Prophets phraſe of calling my Son out of Egypt, being ſpoken ſingularly, was a Type of the Son of God, who was to be called out of Egypt by the Angel: neither needs this ſeem ſtrange, for Sinah and Sion, Hagar and Sarah which ſignifie the two Teſtaments are more unuſual Types, and further fetcht.
The third part of the Chapter.
V. 16. Then Herod when he ſaw that he was mocked of the Wiſe-men, was exceeding wrath, and ſent forth, and ſlew all the Children that were in Bethlem, and in all the Coaſts thereof, from two years old and under, according to the time that he had diligently inquired of the Wiſe-men.
We have here the Hiſtory of Herod's Cruelty, from v. 16. to v. 19. ſet down, 1 From the outward cauſe of it, viz. his being mocked of the Wiſe-men. 2 From the inward cauſe, viz. an exceeding Wrath he conceived in his heart, partly for the Indignity he conceived the Wiſe-men had done him, and partly to hear that there was one born that ſhould be Heir of his Kingdom, and he not know who he was. 3 From the cruel Edict or Command he ſent forth, to ſlay all the Infants of Bethlem, two years old and under. 4 From the prophetical Prediction thereof, Jeremy propheſied, In Rama was there a voice heard, Lamentation, Weeping, and Mourning, Rachel weeping for her Children.
Then Herod when he ſaw that he was mocked of the Wiſemen] We have the outward cauſe of Herod's cruelty, viz. his being mocked of the Wiſe-men; for they promiſed they would return unto him, but God having admoniſhed them of his Treachery returned not to him, neither did Herod preſently go to murder the Infants, for about thirty days after Chriſt was preſented in the Temple, Luke 2.22. which was about eighteen days after the Wiſe-men came, and a little while after dwelt at Nazareth in Galilee, Luke 2.39. And likewiſe, it is probable the Tyrant Herod had endeavoured to finde Chriſt, that he might kill him alone, before he would kill ſo many Infants, which thing he knew would render him odious to all. Moreover there was a common Report (that when Joſeph and Mary came to preſent Chriſt to the Lord at the time when Mary was purified) that the Childe Jeſus was openly declared by Simeon and Anna to be the Meſsias, and from thence Herod ſuppoſed the Wiſe-men had deceived him.
Was exceeding wroth, and ſent forth, and ſlew all the Infants in Bethlem, and in all the Coaſts thereof, from two years old and under] Becauſe the Report of the Wiſe-men, and the Witneſs of Simoon and Hanna in the Temple ſtuck much in the mindes of men, ſo that Herod could not without fear of a Tumult vent his Malice againſt Chriſt, he deferr'd his Malice to a fitter time, and, hearing of his being preſented in the Temple, began to inquire where his abode was; but, when he could not finde him in all Judea, he thought he was hid for fear, he diſſembled the matter a while, thinking hereby, that his Parents fearing nothing would bring him out of the place where he was hid, but when, after his long diſſembling, the Childe was no where to be found in Judea, the ſecond year when he ſaw his opportunity, he endeavours to take away the Life of the Childe: but becauſe no man could certainly ſhew him who or where that Childe was, unleſs that he was of the Houſe and Linage of David, and born in the City of Bethlem: hence he came to this bloudy Reſult, that if he were in Bethlem or in any of the Coaſts thereof, Herod's Executioners ſhould kill all the Infants therein, and ſo him among the reſt. And leſt there might be any errour in the Children, he computed the time from the Appearance of the Wiſe-men; and leſt the Computation ſhould not fully anſwer, Herod adds ſomething both above and below the Compute: Two years old and under.
From two years old and under] How Herod could gather all the Infants together is no difficulty, ſeeing no doubt he had the like pretence that he had to the Wiſe-men, ſome one or other ſpecious pretence. Macrobius writing the Jeaſts of Auguſtus, Saturnal. lib. … cap. 4.ſaith, that when Auguſtus heard that, by the Command of Herod, the Children in Syria under two years old were ſlain, and that in the company his own Son was ſlain, ſaid, I had rather be Herod's Hog than his Son. Joſeph mentions alſo, Lib. 17. Cap. 3. that the Phariſees foretold that it was decreed of God that the Kingdom ſhould be taken from Herod and all his Offspring, and paſt over to a new King, for which cauſe he ſlew many of the Phariſees; he ſlew alſo, as Philo mentions, the Sanhedrim or 72 Judges, who were of the Family of David, about the ſame time. It's thought he ſlew theſe Judges as a Preparative to his wickedneſs of Infant-killing, that he might not give account thereof in judgment.
Now Herod deferr'd the killing of the Infants ſo long, 1 That he might inform himſelf of the Riſe, Perſon, Parents, and Place of Chriſt. 2 That he might obtain leave of Auguſtus to do it. 3 That he might get a Catalogue of all the Infants names, which was eaſie to get among the Jews that had Books of their Genealogies, and perfect Regiſters in order to the Birth of the Meſsias.
Now perhaps this ſlaying their Infants might be ſome Judgment upon them, for their not receiving the Son of God, but cauſing him to lodg in a Stable.
Nor did Herod act all this wickedneſs without puniſhment, for a little after he was taken with an inſatiable Appetite of taking Nouriſhment, ſharp Ulcers of his Bowels, alſo with a Rottenneſs in his ſecret parts, which brought forth Worms, a difficulty of Breathing, and a drawing together of his Sinews, which brought him into intolerable pain, of which in a ſhort time he died; and a little before his death he ſecured ſundry principal Jews, and calling his Siſter Salome and her Husband Alexander ſaid, I know theſe Jews will triumph at my death, but, if you will execute my Commands, I will make them to bewail me; thoſe men that I have in cuſtody, as ſoon as I ſhall dy without delay kill ye, that all Judea and every particular houſe even againſt their wills, may bewail my death. Euſeb. lib. 1. cap. 8. ex Joſeph. lib. 17. cap. 8. alſo lib. 1. cap. 21.
The Coaſts thereof, or Territories] A Territory is all thoſe Fields which ly within the ends of every City: ſo Grotius out of Pomponius the Lawyer. I ſuppoſe he means the Liberties of every City, we reade Matth. 15.39. of the Coaſts of Magdala.
V. 17. Then was fulfilled that which was ſpoken by Jeremy the Prophet, ſaying,
V. 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.
Fulfilled that which was ſpoken by Jeremy] Cap. 31.15. There the Prophet, becauſe the living Jews of Judah and Benjamin were not moved with their going into Captivity, by a kinde of Proſopopeia he brings in dead Rachel bewailing their miſery; now becauſe ſomething like it fell out, it may be ſaid analogically to be fulfilled.
2 Rachel was buried near that place where the Infants were ſlain, Gen. 35.26, 28, 29. That therefore the Prophet might ſhew the tragicalneſs of that dolefull ſight, he brings in Rachel weeping, as if the Miſery both of the Captivity and of the killing the Infants were ſo great, that the living could not ſufficiently bewail it. It's uſual in Tragedies to call up the ſpirits of dead perſons.
In Rama] Rama was a City in the Tribe of Benjamin, Joſh. 18.25. Bethlem in part of the Tribe of Judah, near to the Coaſts of Benjamin, Gen. 35.16, 19, 20. neither was Rama far from Bethlem, Judges 19.13. compared with v. 18. The Prophet ſhews the mourning was ſo great that it ſhould be heard unto the Tribe of Benjamin.
Rachel weeping for her Children] By Rachel may be underſtood the Mothers of the Infants, who by weeping and crying out did in vain endeavour to reſiſt the Executioners whom Herod ſent.
And would not be comforted] It's credible the Executioners in the Kings name excuſed the ſlaughter of the Infants, and comforted the weeping Mothers, that the King would recompenſe their loſs with other benefits, but they would not be comforted, becauſe they ſaw they were deprived of their moſt dear Infants.
Becauſe they are not] In vivis, they are not alive. To be, is the ſame with to live. Pſalm 39.14. Before I go hence and be no more, that is, live no more, Pſalm 37.36. It's ſaid of a wicked man, He paſſed away, and lo he was not, that is, he was not alive. Gen. 5.24. Enoch was not, that is, lived not among the ſons of men here, for God took him up to Heaven.
Queſt. But ſeeing the Son of Man came not to deſtroy but to ſave, why would he ſuffer ſo many Infants ſo near allied to him in Bloud and Affinity to be ſlain for him.
Anſw. In the thirtieth Chapter of Jeremy the Prophet ſpeaks comfort of reſtoring Iſrael by Chriſt, ſo here Chriſt ſhews the way to his Kingdom was by a bloudy ſlaughter, either actually or habitually. It's like theſe Infants were all ſaved, becauſe though their wills did not conſent, yet, as ſoon as they came to knowledg in a glorified eſtate, they did actually conſent, to have not onelyonly done that but much more for Chriſt. In the Goſpel-times Salvation is by Deſtruction, Life by Death, Matth. 10.39. He that loſeth his Life for me ſhall finde it eternally. Now when theſe Infants could have no will to undergo their ſufferings, by reaſon of their not underſtanding, the very ſuffering it ſelf was a material Martyrdom for Chriſt, the formality whereof was made up in the free grace of God. Beſides whereas Rachel, Jer. 31.15. weeps for her Children and would not be comforted, becauſe they were not, that is, ſhe feared the Promiſes of the Meſsias profited them nothing, ſeeing they were ſo cut off from the Land of the Living, the Lord anſwers her, v. 16. Refrain thy voice from weeping, and thine eys from tears, for thy works ſhall be rewarded: that is, the work of the patience of the Mothers, who willingly part with them for Chriſt, and the work of the ſufferings of the Infants, and therefore the Text ſays not, There is a Reward to the Will, but to the Work. Of this ſort are all ſuch Infants which have been murdered for Chriſt, and out of hatred to Chriſtian Religion. Theſe Lambs were to be ſacrificed, becauſe the Lamb of the World was to be crucified, as Auguſtine ſaith, Serm. 1. de Innocent. In that then Chriſt ſuffered the Tyrant Herod to rage againſt theſe Infants, it was not out of any careleſs reſpect unto them, but in reference to their Crown: and to let us ſee the watchfull providence of God, how it's able to diſpoint the Projects of the greateſt Tyrants, and to let us ſee the frame of the hearts of tyrannous Princes, that will do any miſchief to get or keep a Kingdom.
The fourth part of the Chapter.
V. 19. But when Herod was dead, behold an Angel of the Lord appeareth in a Dream to Joſeph in Egypt,
In the remaining part of the Chapter we have three things, 1 The Angels appearance to Joſeph in Egypt, v. 19. ſet down from the circumſtance of time, viz. when Herod was dead. 2 The Angels Meſſage to Joſeph which was, to take the young Childe and his Mother, and to go into the Land of Iſrael, amplified from the Reaſon, For they are dead which ſought the young Childe's life, v. 20.
3 Joſeph's obedience, v. 21. He took the young Childe and his Mother and came into the Land of Iſrael, v. 21. His faith is amplified, 1 From ſome weakneſs that accompanied it, v. 22. When he heard that Archelaus Herod's ſon did reign he was afraid. 2 From the Victory over that Weakneſs and Fear, being warned of God the ſecond time in a Dream, he came into Galilee, and dwelt in Nazareth.
But when Herod was dead] This Tyrant reigned ſeven and thirty years, Joſeph. Antiq. lib. 17. cap. 10. Now he is dead, but Chriſt lives. Chriſt was now about four years old, he went the year before Herod's death, and tarried two years there in Egypt.
The Angel of the Lord appeareth to Joſeph in a Dream] God forſakes not his People in any place, no not in Egypt. No place ſo mean that Angels diſdain to go into, for the good of Saints, Heb. 1.14. Here's the perſeverance of Joſeph's faith, he ſtirs not a foot, till he was called back by the command of God.
V. 20. Saying, Ariſe, and take the young Childe and his Mother, and go into the Land of Iſrael, for they are dead which ſought the young Childes life.
Here is the Angels command to Joſeph, backt with a Reaſon, They are dead, &c. Theſe words agree with that Exod. 4.19. Go, return into Egypt, for all the men are dead which ſought thy life, to ſhew ſome proportion betwixt the bringing of Iſrael out of Egypt by Moſes, and betwixt the Redemption of Mankinde from Sin and Death by Chriſt. Fears are apt to ſtartle us in our obedience, hence the Angel removes the Danger that Joſeph may not fear.
Go into the Land of Iſrael] That the Childe might be brought up there, leſt he ſhould ſeem to be an Egyptian, and that Joſeph might, together with the Virgin, enjoy the benefit of Ordinances whereof they had been long deprived, and that their expence might be leſſened, which doubtleſs was not little, being in a ſtrange Land.
V. 21. And he aroſe and took the young Childe and his Mother, and came into the Land of Iſrael.
Here's Joſeph's obedience. Our obedience ought to be chearfull, Pſalm 119.32. I will run the way of thy Commandments. Alſo preſent, Pſalm 119.60. I made haſte and delayed not to keep thy Commandments. 3 Univerſal, as Joſeph's was, to go into Egypt, to ſtay there, to come out. 4 Conſcientious, done out of a Command of God, for God's Commands ty the Conſcience; ſuch was Joſeph's obedience, here he moved from the Command the Angel gave him from God.
V. 22. But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither, notwithſtanding being warned of God in a Dream, he turned aſide into the parts of Galilee.
But when he heard that Archelaus did reign] Joſeph hoped that now Judea would be brought into a Province of the Roman Emperour, of whom he would have been leſs afraid than of petty Kings, that are fearfull upon every ſuſpition, and therefore cruel: and beſides Archelaus was more cruel than the reſt of his Brethren. Herod had nine Wives, by two of them he had no Iſſue, by the other ſeven he had nine Sons and three Daughters, Alexander, Ariſtobulus, and Antipater, which three he put to death in his life-time, Joſeph. Antiq. cap. 17. and lib. 1. de Bello Jud. cap. 17. Alſo he had Herod, Archelaus, Antipas, Philip, &c. Now Herod made two Wills, in the former he made Antipas the Heir of the Kingdom, in the later he made Archelaus King of Judea, and Antipas Tetrarch of Galilee, and Philip Tetrarch of Trachonitis, therefore Joſeph thought either that no King would ſucceed Herod, (and indeed Archelaus was King onelyonly by courteſie, not by Caeſar's appointment) or, if any King ſhould ſucceed, it ſhould be Antipas, according to Herod's firſt Teſtament, but it proved otherwiſe: hence Joſeph was afraid, and ſo much the more, as Chemnicus obſerves, becauſe Archelaus was a bloudy man, who commanding in his Horſe among a Multitude of People, ſlew and wounded three thouſand perſons, againſt whom the Jews rebelled, and Caeſar nine or ten years after baniſht him for his cruelty. To free Joſeph from this fear, the Angel commands him to turn aſide into Galilee, and to dwell in Nazareth. The cauſes why Joſeph was afraid of Archelaus was, leſt as his Father, ſo he ſhould ſeek the Life of the Childe; Chriſt being thus placed in Nazareth came not into Judea, till he was about twelve years old, becauſe now Archelaus was baniſhed, and in Archelaus the Offspring of Herod ceaſed to reign in Judea, and the Roman Governours ruled in his ſtead, who probably had not ſo much as heard of Chriſt.
It will not be amiſs to underſtand this Hiſtory from the Egg, as Cor. Lapide cites it out of Joſephus, Euſebius, and Zonaras. Herod being dead in the 37 year of his Reign, his two Sons that remained, Archelaus, and Herod Antipas, contended about the Succeſſion of the Kingdom: Augu-Caeſar committed this Controverſie to Caius Caeſar his Nephew to be decided, his Award was to judg the Kingdom to neither of them, but dividing it into four Tetrarchies, appointed it to be governed by four Tetrarchs: he gave to Archelaus Judea, to Antipas Galilee, to Philip the third Brother Trachonitis, and to Lyſanias he gave Abilene, as appears Luke 3.1. When therefore Matthew ſays, Archelaus reigned, it was not as King, but onelyonly as Tetrarch or Governour of a fourth part of the Nation: after nine years of his Tetrarchy, Archelaus was baniſhed ſeven years before Auguſtus's death. Archelaus being baniſht, Auguſtus placed three Preſidents over Judea, Coponius Ambivius, and Annius Rufus, who governed till the death of Auguſtus. Auguſtus being dead, and Tiberius Caeſar ſucceeding him, he made Valerius Gratus Governour of Syria, and after him Pontius Pilate, who crucified Chriſt. To Pilate ſucceeded Marcellus Cumanus, Claudius Faelix, Portius Feſtius, Albinus, and Florus, under whom in the twelfth year of Nero, thirty five years after Chriſt's death, the Jews began to rebell againſt the Romans, and ſhortly after were overthrown by Veſpaſian and Titus, for in the fifth year after in the eighth day of September, Jeruſalem was taken and deſtroyed of Titus.
V. 23. And he came and dwelt in a City called Nazareth, that it might be fulfilled which was ſpoken by the Prophet, He ſhall be called a Nazarene.
This Teſtimony in theſe ſame words is no where found in Scripture.
But 1 we finde it ſpoken in ſo many words of Samſon in the Type, Judges 13.5. The Childe ſhall be a Nazarite unto God from the womb, which is fulfilled in Chriſt, who is the Antitype, 1 As Samſon was exceeding ſtrong, ſo Chriſt, in that he bindes the ſtrong man, Luke 11.22. 2 As Samſon ſlew more at his death than in his life, ſo CHRIST deſtroyed death by his death.
2 There is no Witneſs brought out of one Prophet, but there is one Witneſs brought out of all the Prophets; for all the Prophets that ſpeak of Chriſt ſet him forth to be holy. So that as in the old Law they that gave themſelves to ſome peculiar holineſs above the common Preſcripts of the Law were called Nazarites, Numb. 6.3, 6, 8. They were to drink no Wine, and to be holy, &c. So theſe things were fulfilled in Chriſt, who did not devote himſelf to Wine and ſuch kinde of Ceremonies, but to the bloudy and ſhamefull Death of the Croſs, ſo that the ſenſe is, things were ſo ordered by God that Joſeph and Mary being returned out of Egypt ſhould dwell at Nazareth, that from his dwelling there the name of Nazarite might ſtick unto him, whereby his moſt perfect holineſs and the Vow he took upon him, which was to dy for our ſalvation, might be ſignified.
3 Whereas Chriſt was called in contempt a Nazarite, John 1 46.7.42. Viciſti Galilaee, Viciſti, the Saying of Julian. As all Chriſtians were by the Heathen contemptuouſly ſo called, Tertul. cont. Marcion. The Evangeliſt would turn the name into honour, withall ſignifying that it was no impediment why he ſhould not be believed to be the Meſsias, ſeeing he was called a Nazarite, not from his Birth which was in Bethlem, but from his breeding.
4 Chriſt was called a Nazarite, not onelyonly in reſpect of his Vow, but in reſpect of the Place, alluding to the derivaion of the word Nazareth, of the Hebrew word Neſer, that ſignifies a Branch, becauſe Nazareth was ſituate in a place abounding with fruit-trees. So Chriſt is often called by the Prophets a tender Plant, a Rod, and a Branch, Iſai 11.1. The cauſe of this name was becauſe the Meſsias was to have Nazareth, a place of Trees and Branches, for his Countrey. Chriſt is often called a Branch, Zach. 6.12. The Man whoſe Name is the Branch.
The name of the City Nazareth is not read in the Old Teſtament, and therefore it's not certainly known how it was then writ. If it were writ by Zain, then it's derived of Nazir, that is, Separate, holy, conſecrate, of the Root Nazar, that ſignifies to ſeparate, conſecrate. So the religious perſons of the Old Teſtament that ſeparated themſelves from Wine and the World were called Nazarites; ſo Chriſt in reſpect of his holy Life and Vow of his Death might be called a Nazarite. But if Nazarene be derived of the Hebrew Neſer, by Tſadde, then it muſt be written by S. i. Naſarene, then it ſignifies a Branch; and ſo Chriſt was called a Naſarene, from the abundance of Branches and fruit-trees wherewith the Town of Nazareth did abound, ſo Chemnicius, Lapide, Pareus.