In the early spring of this year came John baptizing. In the month Tisri Christ is
baptized, when he had now accomplished the nine-and-twentieth year of his age, and had now
newly entered upon his thirtieth. The thirtieth of Christ is to be reckoned with the
sixteenth of Tiberius.
Of Augustus, now entering upon his one-and-thirtieth year, wherein Christ was born,
Dion Cassius hath moreover these words: "Having now completed thrice ten years, being
compelled, indeed, to it, he continued his government, and entered upon a fourth ten of
years: being now more easy and slothful by reason of age." In this very year was the
taxation under Cyrenius, of which Luke speaks, chapter 2. So that if it be asked when the
fifth monarchy of the Romans arose, after the dissolution of those four mentioned by
Daniel, an easy answer may be fetched from St. Luke, who relates that in that very year
wherein Christ was born, Augustus laid a tax upon the whole world.
III. Christ was born in the thirty-fifth year of the reign of Herod: which we gather
from the observation of these things: 1. Herod reigned, from that time he was first
declared king by the Romans, seven-and-thirty years. 2. Between the death of Herod and the
death of Augustus there was this space of time:
1. The ten years current of the reign of Archelaus.
2. Coponius succeeds him, banished to Vienna in the presidentship of Judea.
3. Marcus Ambibuchus [Ambivius] succeeds Coponius.
4. Annius Rufus succeeds Ambibuchus [Ambivius], during whose presidentship Augustus
Since, therefore, only fourteen years passed from the nativity of Christ to the death
of Augustus, out of which sum when you shall have reckoned the ten years current of
Archelaus, and the times of the three presidents, we must reckon that Christ was not born
but in the last years of Herod. Thus we conjecture:
In his thirty-fifth Christ was born.
In his thirty-seventh, now newly begun, the wise men came: presently after this was the
slaying of the infants; and, after a few months, the death of Herod.
IV. Christ was born about the twenty-seventh year of the presidentship of Hillel in the
The rise of the family of Hillel took its beginning at the decease of the Asmonean
family (Herod, indeed, succeeded in the kingly government); a family sprung from Babylon,
and, as was believed, of the stock of David. For "a book of genealogy was found at
Jerusalem" (which we mentioned before), "in which it was written, that Hillel
was sprung from the stock of David, by his wife Abital." Now Hillel went up out of
Babylon to Jerusalem, to inquire of the wise men concerning some things, when now, after
the death of Shemaia and Abtalion, the two sons of Betira held the chief seats. And when
he who had resorted thither to learn something, had taught them some things of the
Passover rites, which they had forgot, they put him into the chair. You have the full
story of it in the Jerusalem Talmud. We mention it chapter 26:1.
Now Hillel went up to Jerusalem and took the chair a hundred years before the
destruction of the city: "Hillel and his son Simeon, and his son Gamaliel, and his
son Simeon, bare the government for a hundred years before the laying waste of the
Temple." Of those hundred years if you take away two-and-thirty and a half of the
life of Christ, and forty years (as it is commonly deputed) coming between the death of
Christ and the destruction of the city, there remain the twenty-seven years of Hillel
before the birth of our Saviour.
Hillel held the government forty years: so that his death happened about the twelfth or
thirteenth year of Christ. his son also held it after him, and his grandsons, in a long
succession, even to R. Judah the Holy. The splendour and pomp of this family of Hillel had
so obscured the rest of the families of David's stock, that perhaps they believed or
expected the less, that the Messias should spring from any of them. Yea, one in the
Babylonian Gemara was almost persuaded, that "Rabbi Judah the Holy, of the Hillelian
family, was the Messias. Rabh said, If Messiah be among the living, our Holy Rabbi is
such: if among the dead, Daniel was he."
V. Christ was born in the month of Tisri; somewhat answering to our September. This we
conclude, omitting other things, by computing backwards from his death. For if he died in
his two-and-thirtieth year and a half, at the feast of the Passover, in the month Nisan,
you must necessarily lay the time of his birth in the month Tisri. But that he died at
that age, not to make any delay by mentioning more things, appears hence, that he was
baptized now beginning his thirtieth year, and that he lived after his baptism three years
and a half; as the space of his public ministry is determined by the angel Gabriel, Daniel
9; "In the half of a week" (that is, three years and a half), "he shall
make the sacrifice to cease," &c. But of this hereafter.
This month was ennobled in former times, 1. For the creation of the world. Weigh well
Exodus 23:15; Joel 2:23. 2. For the nativity of the first fathers; which the Jews assert
not without reason. 3. For the repairing the tables of the law. For Moses, after the third
fast of forty days, comes down from the mountain, a messenger of good things, the tenth
day of this month, which was from hence appointed for the feast of Expiation to following
ages. 4. For the dedication of the Temple, 1 Kings 8:2. And, 5. For three solemn feasts,
namely, that of the Beginning of the Year, that of Expiation, and that of Tabernacles.
From this month also was the beginning of the Jubilee.
VI. It is probable Christ was born at the feast of Tabernacles.
1. So it ariseth exactly to three-and-thirty years and a half, when he died at the
feast of the Passover.
2. He fulfilled the typical equity of the Passover and Pentecost, when, at the
Passover, he offered himself for a passover, at Pentecost he bestowed the Holy Ghost from
heaven, as at that time the law had been given from heaven. At that time the first-fruits
of the Spirit were given by him (Rom 8:23), when the first-fruits of corn had been wont to
be given, Leviticus 23:17. It had been a wonder if he had honoured the third solemnity,
namely, the feast of Tabernacles, with no antitype.
3. The institution of the feast of Tabernacles agrees excellently with the time of
Christ's birth. For when Moses went down from the mount on the tenth day of the month
Tisri, declaring that God was appeased, that the people was pardoned, and that the
building of the holy tabernacle was forthwith to be gone in hand with (hitherto hindered
by and because of the golden calf), seeing that God now would dwell among them, and
forsake them no more; the Israelites immediately pitch their tents, knowing they were not
to depart from that place before the divine tabernacle was finished, and they set upon
this work with all their strength. Whence the tenth day of that month, wherein Moses came
down and brought this good news with him, was appointed for the feast of Expiation; and
the fifteenth day, and seven days after, for the feast of Tabernacles, in memory of their
dwelling in tents in the wilderness, when God dwelt in the midst of them: which things
with how aptly typical an aspect they respect the incarnation, when God dwelt among men in
human flesh, is plain enough.
4. Weigh Zechariah 14:16, 17: "And it shall come to pass, that every one that is
left of all the nations which came against Jerusalem shall even go up, from year to year,
to worship the King, the Lord of hosts, and to keep the feast of Tabernacles. And it shall
be, that whoso will not come up of all the families of the earth unto Jerusalem, to
worship the King, the Lord of hosts, even upon them shall be no more rain."
[In Beth-lehem.] It will not be improper here to produce the Gemarists
themselves, openly confessing that the Messias was born now a good while ago before their
times. For so they write: "After this the children of Israel shall be converted, and
shall inquire after the Lord their God, and David their king, Hosea 3:5. Our Rabbins say,
That is king Messias: if he be among the living, his name is David; or if dead, David is
his name. R. Ranchum said, Thus I prove it: 'He showeth mercy to David his Messiah' (Psa
18:50). R. Joshua Ben Levi saith, His name is A branch (Zech 3:8). R. Judan Bar
Aibu saith, His name is Menahem [that is, the comforter]. And that which
happened to a certain Jew, as he was ploughing, agreeth with this business:--A certain
Arabian travelling, and hearing the ox bellow, said to the Jew at plough, 'O Jew, loose
thy oxen, and loose thy ploughs: for behold! the Temple is laid waste.' The ox bellowed
the second time; the Arabian said to him, O Jew, Jew, yoke thy oxen and fit thy
ploughs, for behold! King Messiah is born. But, saith the Jew, 'What is his name?'
'Menahem,' saith he. 'And what is the name of his father?' 'Hezekiah,' saith the Arabian.
To whom the Jew, 'But whence is he?' The other answered, 'From the palace of the king of
Beth-lehem Judah.' Away he went, and sold his oxen and his ploughs, and became a seller of
infants' swaddling-clothes, going about from town to town. When he came to that city [Beth-lehem],
all the women bought of him, but the mother of Menahem bought nothing. He heard the voice
of the women saying, 'O thou mother of Menahem, thou mother of Menahem, carry thy son the
things that are here sold.' But she replied, 'May the enemies of Israel be strangled,
because on the day that he was born the Temple was laid waste!' To whom he said, 'But we
hoped, that as it was laid waste at his feet, so at his feet it would be built again.' She
saith, 'I have no money.' To whom he replied, 'But why should this be prejudicial to him?
Carry him what you buy here; and if you have no money to-day, after some days I will come
back and receive it.' After some days he returns to that city, and saith to her, 'How does
the little infant?' And she said, 'From the time you saw me last, spirits and tempests
came, and snatched him away out of my hands.' R. Bon saith, What need have we to learn
from an Arabian? Is it not plainly written, 'And Lebanon shall fall before the powerful
one?' (Isa 10:34). And what follows after? 'A branch shall come out of the root of
Jesse'" (Isa 11:1).
The Babylonian doctors yield us a confession not very unlike the former: "R.
Chaninah saith, After four hundred years are past from the destruction of the Temple, if
any one shall say to you, 'Take to thyself for one penny a field worth a thousand pence,'
do not take it." And again; "After four thousand two hundred thirty-and-one
years from the creation of the world, if any shall say to you, 'Take for a penny a field
worth a thousand pence,' take it not." The Gloss is, "For that is the time of
redemption; and you shall be brought back to the holy mountain, to the inheritance of your
fathers: why, therefore, should you misspend your penny?"
You may fetch the reason of this calculation, if you are at leisure, out of the tract
Sanhedrim: "The tradition of the school of Elias, The world is to last six thousand
years," &c. And a little after; "Elias said to Rabh Judah, 'The world shall
last not less than eighty-five jubilees; and in the last jubilee shall the Son of David
come.' He saith to him, 'Whether in the beginning of it, or in the end?' He answered him,
'I know not.' 'Whether is this whole time to be finished first, or not?' He answered him,
'I know not.' But Rabh Asher asserts that he answered thus, 'Until then expect him not,
but from thence expect him.'" Hear your own countrymen, O Jew, how many centuries of
years are past by and gone from the eighty-fifth jubilee of the world, that is, the year
4250, and yet the Messias of your expectation is not yet come.
Daniel's weeks had so clearly defined the time of the true Messias's coming, that the
minds of the whole nation were raised into the expectation of him. Hence it was doubted of
the Baptist whether he were not the Messias, Luke 3:15. Hence it was that the Jews are
gathered together from all countries unto Jerusalem [Acts 2], expecting, and coming to
see, because at that time the term of revealing the Messias, that had been prefixed by
Daniel, was come. Hence it was that there was so great a number of false Christs, Matthew
24:5, &c., taking the occasion of their impostures hence, that now the time of that
great expectation was at hand, and fulfilled: and in one word, "They thought the
kingdom of God should presently appear"; Luke 19:11.
But when those times of expectation were past, nor did such a Messias appear as they
expected (for when they saw the true Messias, they would not see him), they first broke
out into various and those wild conjectures of the time; and at length all those
conjectures coming to nothing, all ended in this curse (the just cause of their eternal
blindness), May their soul be confounded who compute the times!
[Wise men from the east.] Magi, that is, wizards, or such as practised ill arts:
for in this sense alone this word occurs in holy writ.
From the east. This more generally denotes as much as, 'Out of the land of the
heathen,' in the same sense as 'the queen of the south' is taken, Matthew 12:42; that is,
'a heathen queen.' Consider this passage in the Talmud, "From Rekam to the east, and
Rekam is as the east: from Ascalon to the south, and Ascalon is as the south: from Acon to
the north, and Acon is as the north." These words R. Nissim quotes from R. Judah, and
illustrates it with this Gloss, "From Rekam to the furthest bounds of the land
eastward is heathen land; and Rekam itself is reckoned for the east of the world, and not
for the land of Israel. So also from Ascalon onwards to the south is the heathen country,
and Ascalon itself is reckoned for the south": that is, for heathen land.
Those countries where the sons of Abraham by his wife Keturah were dispersed, are more
particularly called the 'eastern' countries, Genesis 25:6, Judges 6:3, and elsewhere
often. And hence came these first-fruits of the Gentiles: whence it is not unlikely that
Jethro also came, the first proselyte to the law. And that which is spoken by the Gemara
concerning the Arabian, the first pointer-out of the Messias born, is perhaps some shadow
of this story of the magicians' coming out of Arabia, and who first publicly declared him
to be born.
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.
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?' (Deut 17:15). The Rabbins [interpreted
the words]. He rose up and slew all the Rabbins, leaving only Bava Ben Buta, with whom he
Herod was to overcome two difficulties, that he might, with the peace and favour of the
Jews, become their king. For, although he had been raised unto the kingdom by the Romans,
nevertheless, that he might establish his throne, the people remaining quiet and accepting
him, first it seemed necessary to him that the Asmonean family should be removed out of
the way, which, formerly governing the people, they had some affection and love for, and
which still remaining, he suspected he could scarce be secure. Secondly, that law of
setting no king over them but of their brethren debarred him, since he himself was of the
stock of Edom. Therefore he took away all those Rabbins, who, adhering stiffly to this
law, opposed, what they could, his coming to the kingdom. "But all the Rabbins indeed
he slew not (saith the Gloss upon the place alleged); for the sons of Betira were left
alive, who held the chair when Hillel came out of Babylon."
Therefore he slew not all the elders of the Sanhedrim, but those only who, taking
occasion from that law, opposed his access to the kingdom. Out of that slaughter the two
sons of Betira escaped, who held the first places in the Sanhedrim after the death of
Shemaiah and Abtalion. Shammai also escaped, who, according as Josephus relates, foretold
this slaughter. Hillel escaped likewise, if he were then present; and Menahem, who
certainly was there, and who thenceforth sat second in the chair. Bava Ben Buta escaped
also, as the Gemara relates, who afterward persuaded Herod that he should repair the
Temple to expiate this bloody impiety. And others escaped.
[The chief priests.] When the Sanhedrim consisted of priests, Levites, and
Israelites (as Maimonides teacheth), under the word chief priests, are comprehended
the two former; namely, whosoever of the clergy were members of the Sanhedrim; and under
the scribes of the people are comprehended all those of the Sanhedrim who were not
of the clergy.
Among the priests were divers differences:
I. Of the priests some were called, as if you would say the plebeian priests;
namely, such who indeed were not of the common people, but wanted school education, and
were not reckoned among the learned, nor among such as were devoted to religion. For
seeing the whole seed of Aaron was sacerdotal, and priests were not so much made as born,
no wonder if some ignorant and poor were found among them. Hence is that distinction, The
poor Israelites and the poor priests are gatherers. A Votary priest, and a Plebeian
priest. And caution is given, That the oblation be not given to a Plebeian priest.
And the reason of it is added, "Because whosoever giveth an oblation to a Plebeian
priest doth all one as if he should give it to a lion; of which it may be doubted whether
he will treat it under his feet and eat it or not. So it may be doubted of a Plebeian
priest, whether he will eat it in cleanness or in uncleanness." However ignorant and
illiterate these were, yet they had their courses at the altar according to their lot,
being instructed at that time by certain rules for the performing their office, appointed
them by lot. You would stand amazed to read those things which are supposed concerning the
ignorance and rudeness even of the high-priest himself.
II. There were others who were called Idiot, or private, priests; who
although they both were learned, and performed the public office at the altar, yet were
called private, because they were priests of a lower, and not of a worthier, order.
III. The worthier degree of priests was fourfold, besides the degree of the
high-priest, and of the sagan his substitute. For, 1. There were the heads of the
Ephemeries, or courses; in number twenty-four. 2. There were the heads of the
families in every course. Of both, see the Jerusalem Talmud. 3. The presidents over
the various offices in the Temple. Of them, see Shekalim. 4. Any priests or Levites,
indeed, (although not of these orders), that were chosen into the chief Sanhedrim. Chief
priests, therefore, here and elsewhere, where the discourse is of the Sanhedrim, were
they who, being of the priestly or Levitical stock, were chosen into that chief senate.
[The scribes of the people.] A scribe, denotes more generally any man
learned, and is opposed to the word rude, or clownish. "Two, who ate
together, are bound to give thanks each by themselves, when both of them are scribes:
But if one be a scribe, and the other ignorant [or a clown], let the scribe
give thanks, and thence satisfaction is made for the duty of the ignorant, or
unlearned person." So we read of The scribes of the Samaritans; that is, the
learned among the Samaritans: for among them there were no traditionarians.
More particularly, scribes, denote such, who, being learned, and of scholastic
education, addicted themselves especially to handling the pen, and to writing. Such were
the public notaries in the Sanhedrim, registrars in the synagogues, amanuenses who
employed themselves in transcribing the law, phylacteries, short sentences to be fixed
upon the door-posts, bills of contracts, or divorce, &c. And in this sense a scribe,
and a Talmudic doctor, are sometimes opposed; although he was not Tanna, a
Talmudic doctor, who was not Sophra, a scribe, in the sense above mentioned.
In the Babylonian Talmud it is disputed (a passage not unworthy our reading), what
disagreement in calculation may be borne with between an expounder out of the
chair, or the pulpits, and a writer of contracts, or bills of divorce, or a
register, &c., in reckoning up the year of the Temple, of the Greek empire, &c.
Concerning which matter, this, among other things, is concluded on, that a scribe
computes more briefly, a doctor more largely. It will not repent one to read the
place; nor that whole tract called The tract of the scribes; which dictates to the scribes
of that sort of which we are now speaking, concerning writing out the law, the
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.
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, Micah 5:2, which I thus render, "But thou, Beth-lehem
Ephrata, it is a small thing that thou art" [or, art reckoned] "among the
thousands of Israel"; for thou art to be crowned with higher dignity; "for from
thee shall go forth a ruler," &c. And in effect to this sense, unless I mistake,
does the Chaldee paraphrast plainly render it, whom I suspect to be present at this very
council, "Thou art within a little to become chief." See the same sense of the
word in the Targum upon Psalm 73:2, Hosea 1:4, &c.
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.
14. When he arose, he took the young child and his mother by night, and departed
[Departed into Egypt.] Egypt was now replenished with Jews above measure, and
that, partly by reason of them that travelled thither under Jochanan, the son of Kareah,
Jeremiah 43; partly with them that flocked thither, more latewardly, to the temple of
Onias, of which Josephus writes, and both Talmuds: "When Simeon the Just said, 'I
shall die this year,' they said to him, 'Whom, therefore, shall we put in thy place?' He
answered, 'Behold! my son Onias is before you.' They made Onias therefore
high-priest. But his brother Simeon envied him. Onias, therefore, fled, first into the
Royal Mountain, and then into Egypt, and built there an altar, repeating that of the
prophet, 'In that day there shall be an altar to the Lord in the midst of Egypt.'"
"He that hath not seen the cathedral church of Alexandria hath never seen the
glory of Israel. It was after the manner of a court-walk, double cloistered. There were
sometimes there so many as doubly exceeded the number of those that went out of Egypt.
There were seventy golden chairs set with gems, according to the number of the seventy
elders. A wooden pulpit also placed in the middle, in which the bishop of the synagogue
stood. And when the law was read, after every benediction, a sign being given by a private
person waving a handkerchief, they all answered 'Amen.' But they sat not confusedly and
mixedly together; but every artificer with the professors of the same art: so that if a
stranger came, he might mingle himself with the workmen of the same trade, &c. These
did wicked Trajan destroy," &c.
The Babylonian Gemara repeats almost the same things, alleging these last matters after
this manner: "They sat not confusedly, but the artificers by themselves, the
silversmiths by themselves, the braziers by themselves, the weavers by themselves,
&c.; so that if a poor stranger came in, he might know his own fellow-workmen, and
betake himself to them, and thence receive sustenance for himself and family."
So provision was made for the poverty of Joseph and Mary, while they sojourned in Egypt
(at Alexandria, probably), partly by selling the presents of the wise men for food and
provision by the way; and partly by a supply of victuals from their country-folks in Egypt
when they had need.
There are some footsteps in the Talmudists of this journey of our Saviour into Egypt,
but so corrupted with venomous malice and blasphemy (as all their writings are), that they
seem only to have confessed the truth, that they might have matter the more liberally to
reproach him; for so they speak: "When Jannai the king slew the Rabbins, R. Josua Ben
Perachiah, and Jesus, went away unto Alexandria in Egypt. Simeon Ben Shetah sent thither,
speaking thus, 'From me Jerusalem the holy city, to thee, O Alexandria in Egypt, my
sister, health. My husband dwells with thee, while I, in the mean time, sit alone.
Therefore he rose up, and went.'" And a little after; "He brought forth four
hundred trumpets, and anathematized" [Jesus]. And a little before that;
"Elisaeus turned away Gehazi with both his hands, and R. Josua Ben Perachiah thrust
away Jesus with both his hands."
"Did not Ben Satda bring enchantments out of Egypt in the cutting which was in his
flesh?" Under the name of Ben Satda they wound our Jesus with their
reproaches, although the Glosser upon the place, form the authority of R. Tam, denies it:
for thus he; R. Tam saith, This was not Jesus of Nazareth, because they say here, Ben
Satda was in the days of Paphus, the son of Judah, who was in the days of R. Akiba:
but Jesus was in the days of R. Josua, the son of Perachiah, &c.
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," John 7:27; that is, from
what original. It was doubted whether he should come from the living or from the dead.
Only it was confessed by all without controversy, that he should first make some show of
himself from Beth-lehem, which the priests and scribes of the people assert, verse 4.
Hence you have Christ now in his second year at Beth-lehem, whither Joseph and Mary had
again betaken themselves with him, when they had now presented him in the Temple,
according to the law, being forty days old, Luke 2:22. And they had taken care for his
education in this place, and not elsewhere, until he himself, going forth from hence,
might show himself openly the Messias, if they had not been sent away somewhere else by
permission from heaven.
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 Isaiah 11:1
concerning Netzer, the Branch; and those things also produced concerning Samson the
Nazarite, a most noble type of Christ, have their weight, by no means to be despised. We
add, that Matthew may be understood concerning the outward, humble, and mean condition of
our Saviour. And that by the word, Nazarene, he hints his separation and estrangement
from other men, as a despicable person, and unworthy of the society of men.
I. Let it be observed, that the evangelist does not cite some one of the prophets, but
all: "spoken by the prophets." But now all the prophets, in a manner, do preach
the vile and abject condition of Christ; none, that his original should be out of
II. David, in his person, speaks thus; I was a stranger to my brethren, Psalm
III. If you derive the word Nazarene, which not a few do, from Nazir, a Nazirean,
that word denotes not only a separation, dedicated to God, such as that of the Nazarenes
was; but it signifies also the separation of a man from others, as being unworthy
of their society; Genesis 49:26, "They shall be on the head of Joseph, and on the
crown of the head of him that was separate from his brethren."
Therefore, let us digest the sense of the evangelist by this paraphrase: Joseph was to
depart with Christ to Beth-lehem, the city of David, or to Jerusalem, the royal city, had
not the fear of Archelaus hindered him. Therefore, by the signification of an angel, he is
sent away into Galilee, a very contemptible country, and into the city Nazareth, a place
of no account: whence, from this very place, and the name of it, you may observe that
fulfilled to a tittle which is so often declared by the prophets, that the Messias should
be Nazor, a stranger, or separate from men, as if he were a very vile
person, and not worthy of their company.
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