Matthew 2:12

he place where the young child lay, adore him, and offer him gifts, Mat 2:9-11 . Being warned of God not to return to Herod, they depart into their own country another way, Mat 2:12 . Joseph and Mary are divinely warned to escape into Egypt, because Herod sought to destroy Jesus, Mat 2:13 , Mat 2:14 . They obey, and continue in Egypt till the death of Herod, Mat 2:15 . Herod, finding that the wise men did not return, is enraged, and orders all the young children in Bethlehem, under two years of age, to be massacred, Mat 2:16-18 . Herod dies, and Joseph is divinely warned to return to the land of Israel, Mat 2:19-21 . Finding that Archelaus reigned in Judea in place of his father Herod, he goes to Galilee, and takes up his residence at Nazareth, Mat 2:22 , Mat 2:23 . Verse 1 Bethlehem of Judea - This city is mentioned in Jdg 17:7 , and must be distinguished from another of the same name in the tribe of Zebulon, Jos 19:15 . It is likewise called Ephrath, Gen 48:7 , or Ephratah, Mic 5:2 , and its inhabitants Ephrathites, Rut 1:2 ; 1Sam 17:12 . It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Lev 3:11-16 ; Lev 21:6 . The word is also used to signify a carcass, Zep 1:17 . The Arabic version has Beet lehem, and the Persic Beet allehem: but lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world. In the days of Herod the king - This was Herod, improperly denominated the Great, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the - time he was created - king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scepter had literally departed from Judah, a foreigner being now upon the throne. As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy. Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death. His second wife was Mariamne, daughter to Hircanus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. l. xvi. c. 13. - De Bello, l. i. c. 17), on an accusation of having entered into a conspiracy against him. Aristobulus left three children, whom I shall notice hereafter. His third wife was Mariamne, the daughter of Simon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, Mar 6:22 . Salome had been placed, in the will of Herod the Great, as second heir after Antipater; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph de Bello, lib. i. c. 18,19,20. His fourth wife was Malthake, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father's kingdom under the name of tetrarch, viz. Idumea, Judea, and Samaria: Joseph. Antiq. l. xvii. c. 11. He reigned nine years; but, being accused and arraigned before the Emperor Augustus, he was banished to Vienna, where he died: Joseph. Antiq. l. xvii. c. 15. This is the Archelaus mentioned in Mat 2:22 . His brother Philip married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus. The fifth wife of Herod the Great was Cleopatra of Jerusalem. She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, Mat 14:3 ; Mar 6:17 ; Luk 3:19 , and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, and to put him to death. It was to this prince that Pilate sent our Lord, Luk 13:31 , Luk 13:32 . He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. l. xv. c. 14. - De Bello, l. ii. c. 8. The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus: his history is no ways connected with the New Testament. The seventh was named Phoedra, the mother of Roxana, who married the son of Pheroras. The eighth was Elpida, mother of Salome, who married another son of Pheroras. With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phoedra, and Elpida, whose names I merely notice to avoid the accusation of inaccuracy. Aristobulus, the son of Herod the Great by Mariamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip. Agrippa, otherwise named Herod, who was imprisoned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, who made him king of Judea: Joseph. Antiq. l. xviii. c. 8. It was this prince who put St. James to death, and imprisoned Peter, as mentioned in 12. of Acts. He died at Caesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. l. xix. c. 7. He left a son named Agrippa, who is mentioned below. Herod, the second son of Aristobulus, was king of Chalcis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments belonging to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. l. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Armenia the lesser, and who married Salome, the famous dancer, daughter to Herodias. Agrippa, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. l. xx. c. 5. It was before him, his sister Berenice, and Felix, who had married Drusilla, Agrippa's second daughter, that St. Paul pleaded his cause, as mentioned Acts 26. Herodias, the daughter of Mariamne and Aristobulus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Salome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Salome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children. This is nearly all that is necessary to be known relative to the race of the Herods, in order to distinguish the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus. There came wise men from the east - Or, Magi came from the eastern countries. "The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham." - Whitby. That many Jews were mixed with this people there is little doubt; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah, were now, probably, like other believing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek Μαγοι by mejooseean, which properly signifies a worshipper of fire; and from which we have our word magician. It is very probable that the ancient Persians, who were considered as worshippers of fire, only honored it as the symbolical representation of the Deity; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest himself among men. Therefore they say, We have seen his star - and are come to worship him; but it is most likely that the Greeks made their Μαγοι magi, which we translate wise men, from the Persian mogh, and moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by atush perest, a worshipper of fire; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper, peeri Mughan, the priest, or chief of the idolaters. It is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia-Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word Μαγοι by astrologers, from a star or planet, and to know or understand. Verse 2 We have seen his star - Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Num 24:17 . See the note there. In the east - Εν τη ανατολη, At its rise. Ανατολη and δυσμη are used in the New Testament for east and west. To worship him - Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. Ayeen Akbery, vol. iii. p. 227. As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on Mat 2:9 (note). Verse 3 When Herod - heard these things, he was troubled - Herod's consternation was probably occasioned by the agreement of the account of the magi, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies; and would take upon himself universal empire. Suetonius and Tacitus, two Roman historians, mention this. Their words are very remarkable: - Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatare Romano, quantum eventu postea predictum patuit, Judaei ad se trahentes, rebellarunt. Sueton. Vesp. "An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled." The words of Tacitus are nearly similar: - Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae ambages Vespasianum ac Titum praedixerant. "Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespasian and Titus that these ambiguous prophecies predicted." Histor. v. Verse 4 The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha-rosh, 2Kgs 25:18 , and his deputy, called כהן משנה cohen mishneh, with those who had formerly borne the high priest's office; but also, the chiefs or heads of the twenty four sacerdotal families, which David distributed into so many courses, 1 Chronicles 24. These latter are styled סרי הכהנים sarey ha-cohanim, chief of the priests, 2Chr 36:14 ; Ezr 8:24 ; and ראשי הכהנים roshey ha-cohanim, heads of the priests, Neh 12:7 . Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους - των Αρχιερεων, Many of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, Act 19:14 . Scribes - The word Γραμματευς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an account in writing of public acts and occurrences. Such an officer is called in Hebrew ספר המלך seper hamelech, ὁ γραμματευς του βασιλεως, the king's scribe, or secretary. See Lxx. 2Kgs 12:10 . The word is often used by the Lxx. for a man of learning, especially for one skilled in the Mosaic law: and, in the same sense, it is used by the New Testament writers. Γραμματευς is therefore to be understood as always implying a man of letters, or learning, capable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word γραμμα: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from books. The Hebrew ספר or סופר sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, etc., and a notary, recorder, or historian; and always signifies a man of learning. We often term such a person a man of letters. The word is used Act 19:35 , for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest information on a subject by which all his jealous fears had been alarmed. Verse 5 In Bethlehem of Judea: for thus it is written by the prophet - As there have been several confused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Lightfoot. At the close of a long dissertation on the year of our Lord's birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above), he says: "It will not be improper here to produce the Gemarists themselves openly confessing that the Messias had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: Hos 3:5 . Our rabbins say, That is King Messias, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah. ( Psa 18:50 ). R. Joshua ben Levi saith, His name is צמח tsemach, a Branch. ( Zac 3:8 ). R. Juban bar Arbu saith, His name is Menahem. (That is, παρακλητος, the Comforter). 'And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! The temple is laid waste. The ox belloweth the second time; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs: והא יליר מלכא משיחא For behold! King Messiah is born. But, saith the Jew, What is his name? Menahem, saith he (i.e. the Comforter). And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling clothes, going about from town to town. When he came to that city, (Bethlehem), all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the powerful one? ( Isa 10:34 ). And what follows after? A branch shall come out of the root of Jesse. ( Isa 11:1 ). "The Babylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers; why, therefore, should you misspend your penny? "You may fetch the reason of this calculation, if you have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less than eighty-five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserted, that he answered thus, Until then, expect him not, but from thence expect him. Hear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come! "Daniel's weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, Luk 3:15 . Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts 2:, expecting and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Mat 24:5 , etc., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, Luk 19:11 . "But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him), they first broke out into various, and those wild, conjectures of the time; and at length, all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) של מתשכי קצי הפת רות, May their soul be confounded who compute the times!" They were fully aware that the time foretold by the prophets must be long since fulfilled; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of willful blindness or determined obstinacy superior to this! Verse 6 And thou Bethlehem, in the land of Juda - To distinguish it from Bethlehem, in the tribe of Zebulon. Jos 19:15 . See on Mat 2:1 (note). Art not the least - In Mic 5:2 , it is read, Though thou be little - צעיר להיות tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית ,tsilegna tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein. Among the princes of Juda - In Mic 5:2 , it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Jdg 6:15 , where, instead of my Family is poor in Manasseh, the Hebrew is, my Thousand (אלפי) is the meanest in Manasseh: and to 1Sam 10:19 , Present yourselves before the Lord by your Tribes and by your Thousands: and to 1Chr 12:20 , Captains of the Thousands of Manasseh. Now these Thousands being petty governments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield. That shall rule my people Israel - Οστις ποιμανει, Who shall Feed my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks. Verse 8 That I may come and worship him also - See Mat 2:2 , and on Gen 17:3 (note), and Exo 4:31 (note). What exquisite hypocrisy was here! he only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished! Verse 9 In the east - Or, at its rise. See Mat 2:2 . Stood over where the young child was - Super caput pueri, Over the head of the child, as the Opus Imperfectum, on this place, has it. See Griesbach's Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short distance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, justifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head of the child; and probably this gave the first idea to the ancient painters, of representing Christ in the manger, with a glory surrounding his head. This glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Roman Catholic painters. Verse 11 They presented unto him gifts - The people of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands. Gold, and frankincense, and myrrh - Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. "They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death." Aurum, thus, myrrham, regique, Deo, Hominique, dona ferunt. Juvencus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt. Verse 13 Flee into Egypt - Many Jews had settled in Egypt; not only those who had fled thither in the time of Jeremiah, see Jeremiah 48; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis. Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. I have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility. Verse 15 Out of Egypt have I called my son - This is quoted from Hos 11:1 , where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a proverb, so that "Out of Egypt have I called my son," might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have referred to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on Psa 2:7 , has these remarkable words: I will publish a decree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: Exo 4:22 . In the Prophets, Behold, my servant shall deal prudently: Isa 52:13 . In the Hagiographia, The Lord said unto my lord: Psa 110:1 . All these passages the Jews refer to the Messiah. See Schoetgen. Verse 16 Slew all the children - This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth Century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum audisset inter pueros, quos in Syria Herodes, rex Judeorum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis Porcum esse, quam Filium. "When he heard that among those male infants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said: 'It is better to be Herod's Hog than his Son.'" Saturn. lib. ii. c. 4. The point of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or having any thing to do with their flesh; therefore his hog would have been safe, where his son lost his life. Verse 18 In Rama was there a voice heard - These words, quoted from Jer 31:15 , were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, Jer 31:15 , from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward. Verse 20 They are dead - Both Herod and Antipater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod's son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father's designs. They are dead - Antipater was put to death by his father's command, five days before this execrable tyrant went to his own place. See Josephus, Antiq. xvi. 11; xvii. 9. Verse 22 When he heard that Archelaus did reign - Herod, having put Antipater his eldest son to death, altered his will, and thus disposed of his dominions: he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Archelaus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus deprived him of the government, and banished him. His character considered, Joseph, with great propriety, forbore to settle under his jurisdiction. He turned aside into the parts of Galilee - Here Antipas governed, who is allowed to have been of a comparatively mild disposition: and, being intent on building two cities, Julias and Tiberias, he endeavored, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favorable circumstance to the holy family; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and comfort at Nazareth. Verse 23 That it might be fulfilled which was spoken by the prophets - It is difficult to ascertain by what prophets this was spoken. The margin usually refers to Jdg 13:5 , where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a Nazarite (נזיר nezir) unto God from the womb. The second passage usually referred to is Isa 11:1 : There shall come forth a rod from the stem of Jesse, and a Branch (נצר netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, Jer 23:5 , is supposed to speak in the same language - I will raise unto David a righteous Branch: but here the word is צמח tsemach, not נצר netser; and it is the same in the parallel place, Zac 3:8 ; Zac 6:12 ; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarite (נזיר nezir) delivered at large, Num. 6:, where see the notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, before St. Matthew wrote this Gospel, those afterwards called Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, Ναζωραιος, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply an inhabitant or person of Nazareth; as Galilean does a person or inhabitant of Galilee. The evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely determined and provided for in the providence of God; and therefore foretold by inspired men, or fore-represented by significant institutions. But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfillment of ancient traditions? This question has greatly agitated divines and critics for more than a century. Surenhusius, Hebrew professor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol. published an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said - it is written - that it might be fulfilled which was spoken by the prophets - the Scripture says - see what is said - the Scripture foreseeing - he saith - is it not written? - the saying that is written, etc., etc. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quotations made from the Old Testament in the New. RULE I. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, Act 3:22 , Act 3:23 ; by Stephen, Act 7:42 , etc.; and by Paul, 1Cor 15:54 ; 2Cor 8:15 . RULE II. Changing the letters, as done by St. Paul, Rom 9:33 ; 1Cor 9:9 , etc.; Heb 8:9 ., etc.; Heb 10:5 . RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, Act 13:40 , Act 13:41 ; 2Cor 8:15 . RULE IV. Adding some letters, and retrenching others. RULE V. Transposing words and letters. RULE VI. Dividing one word into two. RULE VII. Adding other words to make the sense more clear. RULE VIII. Changing the original order of the words. RULE IX. Changing the original order, and adding other words. RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul. Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has He not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists? Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament. RULE I. When the thing predicted is literally accomplished. RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense. RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact. RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament. St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for The Septuagint which existed in the printed copy before them; which sometimes happened not to be the most correct. On the birth-place of our Lord, a pious and sensible man has made the following observations: - "At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Savior of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah. "It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts. "Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions. At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that Zerubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms." Sturm's Reflections, translated by A. C. vol. iv. Introduction John the Baptist begins to preach, Mat 3:1 . The subject of his preaching, Mat 3:2 , Mat 3:3 . Description of his clothing and food, Mat 3:4 . The success of his ministry, Mat 3:5 , Mat 3:6 . His exhortation to the Pharisees, Mat 3:7-9 . He denounces the judgments of God against the impenitent, Mat 3:10 . The design of his baptism, and that of Christ, Mat 3:11 , Mat 3:12 . He baptizes Christ in Jordan, Mat 3:13-15 ; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, Mat 3:16 , Mat 3:17 .

9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now, I. See how they found out Christ by the same star that they had seen in their own country, v. 9, 10 . Observe, 1. How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold, the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex—The law affords its aid, not to the idle, but to the active. The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to the promised land, the wise men by a star to the promised Seed, who is himself the bright and morning Star, Rev. xxii. 16 . God would rather create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he guides with his eye ( Ps. xxxii. 8 ), and said to them, This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, 2 Pet. i. 19 . 2. Observe how joyfully they followed God's direction ( v. 10 ). When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain. When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it is but a little that she passes from them, and she finds him, Cant. iii. 3, 4 . We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a Spirit of bondage, at length receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of the Lord's Christ speedily, of the Sun of righteousness, for they see the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to rejoice and work righteousness ( Isa. lxiv. 5 ), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Ps. cv. 3 . Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God. II. See how they made their address to him when they had found him, v. 11 . We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this the Saviour of the world? Is this the King of the Jews, nay, and the Prince of the kings of the earth? Yes, this is he, who, though he was rich, yet, for our sakes, became thus poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him. 1. They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus. 2. They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of ( Ps. lxxii. 10 ), They shall bring presents, and offer gifts. See Isa. lx. 6 . Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices. God had respect to Abel, and then to his offering. The gifts they presented were, gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him gold, as a king, paying him tribute, to Cæsar, the things that are Cæsar's; frankincense, as God, for they honoured God with the smoke of incense; and myrrh, as a Man that should die, for myrrh was used in embalming dead bodies. III. See how they left him when they had made their address to him, v. 12 . Herod appointed them to bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso, If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were warned of God, chrematisthentes — oraculo vel responso accepto—by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not. They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child, as the Lord from heaven. The Flight into Egypt.

fference, and who has given them the power to do this, they cannot say anything else than that they do it of their own power and without all reason and cause. For when they saw that it was impossible to vow the order and rule, and that it could not be kept, they thought: Well, what shall we do now, this is all vowed and will not be kept. If they should all be condemned, there is no monk in a state of holiness, and all orders and rules would be nothing else than impossible, foolish things. We will do thus with it. We will exclude three points that shall be called fixed, and whoever does not keep these shall be damned; the others shall be called removable and not damnable. And so it has also happened; so they all hold, practice and teach. But wait, dear sirs, we have something to discuss with you about this. 287 If it is true that you have the power to make vows fixed and removable, you have also the power to condemn people and to save them. But tell me, how shall I be sure that this division of yours is right and pleasing to God? Who will quiet my conscience and assure it, when it is pressed with the commandment, Vovete et reddite? Do you think that it will be enough for me that you so divide, or that you point out how it is not to be observed? No, your division and non-observance will not satisfy me against this storm: Vovete et reddite. I have vowed not only the fixed vows, but the whole rule, with removable and fixed vows. The judge of all will not permit that I change his word and say: Omnia vovete, aliqua reddite; but he will say: Quodcunque voveris, redde. Et iterum; Redde vota tua. 288 Therefore to exclude these three vows is surely a senseless, misleading thing, invented by mere human presumption, or all vows must be alike removable; for they are all vowed alike, demanded by the same commandment, and must alike be kept or given up. What can you say to this, dear sirs? You will say: Such a religious life is an impossible and useless thing. That is certainly true. We are fools, we vow and do not know what we vow, afterwards we would help ourselves and make possible, impossible, observe, let go, remove and fix as it suits us. But the Highest will not permit us this, he will not allow his commandment to move this way and that according to our will. 289 You have learned such things from the pope; he too takes this commandment of God, Vovete et reddite, and stretches it as far as he will. He will set aside all vows, except those of chastity and pilgrimages to Rome, to St. James, and to Jerusalem, and God’s commandment is now taking this meaning: Vow chastity and a pilgrimage to St. James, Rome, and Jerusalem; observe this; what you have vowed otherwise you dare not observe. See, it is to be in his power which of God’s commands are to be observed and what are not to be observed. Oh, thou cursed abomination, how impudent, how trifling is thy insolence towards thy God! But what reason and cause has he for this? No other but that chastity and pilgrimage are great things, and that the other vows are little. Behold here the senseless fool and blasphemer who sets aside God’s commandment if it commands a little thing and teaches to observe it if it commands a great thing. This is directly contrary to Christ, Matthew 5:19: “Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven.” You should not hold, like the pope, that a thing is trifling. We listen to the command, Vovete et reddite, even in little things; while the religious orders do as their father, the pope, teaches them and say: Vovete et reddite the three fixed vows, but Vovete et non reddite the removable vows. See, then, whether the religious orders are not the devil’s own government and nature, founded on mere lies and blasphemy. 290 Is it not so, my dear man? Be it little or great, whatever is comprehended in God’s commandments should and must be observed. One must here direct himself, not according to works, but according to the commandment. You must not consider whether the work is great or little, but only whether it is commanded. If it is commanded, there should be no neglecting it, be the case as it may. For Christ says: Not one jot or tittle shall pass from the law till all be fulfilled. But the pope and his disciples take away not only jot and tittle from this commandment, Vovete et reddite, but also letters, text, meaning and everything. 291 The religious orders cannot deny that they vow removable vows which they include under the word Vovete; for they call them Vota, vows, although they change them into removable ones. So they can never deny that they are bound to observe these, and that they are also to remain under the word Reddite. Otherwise you might be an enemy to your neighbor in your heart, and say that you are not bound to love him, but that it is sufficient that you do not kill him, thus keeping the larger part of the fifth commandment and neglecting the smaller part. Henceforth we could divide all God’s commandments into great and small or into removable and fixed parts and say that we are not bound to observe the small or removable ones. This is contrary to God, although the pope and the universities thus hold and teach and the religious orders follow them. 292 What shall we now do? If the religious orders hold all their vows and rules as fixed, who among them can be saved? Will you then condemn them all? I would not willingly condemn one but would far rather that they all escaped from the cloisters or became holy in another way. In this way they must certainly all be condemned, if they tear and twist God’s word according to their whims. I have discussed all this in order that I conclude beyond contradiction that all vows be made removable or all fixed and equal; one must be like the other. And if one among them can be given up with a good conscience for some cause, then the vow of chastity too, and all the others can and should be given up, where need and cause demand. I hope I have now stopped the mouth of all gainsayers so that they on this account must be silent and have nothing to answer. 293 Since we now see plainly that the impossible vows must be given up, even by the holy people, and that God does not ask these of them, I shall have concluded that no vow will be otherwise accepted by God, or can otherwise be made, except with the restriction and meaning: If it is possible and pleases the Superior. Accordingly, we may give all young monks and nuns wives and husbands and let them re-enter secular life, where it is necessary, and where we cannot hold them with a good conscience so as to please God. By this means we shall restore the cloisters to their original purity and nature as Christian schools, in which boys and girls learn discipline, reverence and faith, after which they may freely remain there until death, or as long as they wish, if God has not otherwise planned and willed for them. 294 Further, we would have another encounter with them, that we may see how wholly confused and groundless a thing the “religious” life is. I grant that their dream of the three fixed vows, Poverty, Chastity and Obedience, is true. Poverty is of two kinds, spiritual and bodily. Concerning spiritual poverty Christ says, Matthew 5:3: “Blessed are the poor in spirit: for their’s is the kingdom of heaven.” This means that man is content and ready to deny himself all riches, and that he bears in his heart only a renounced desire for them, although he may have and control great riches, as Abraham, Isaac, Jacob and many pious Christians. This poverty of spirit is vowed by all Christians in common at baptism and is not vowed by the religious orders; for their vow demands that the Christian, evangelical, common poverty first exist. 295 Bodily poverty means to possess or have no property outwardly. This is not possible. Christ neither demanded nor practiced it, for man cannot live without bodily food and clothing. Therefore they have made it mean this that bodily purity is, not to have anything of one’s own. This poverty Luke has described in Acts 4:34: “For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them and brought the prices of the things that were sold.” Christ also practiced this, for his purse, which Judas carried, was common to all the apostles, so that John does not say that Judas had Christ’s purse to carry, but: “Having the bag, took away what was put therein,” John 12:6. This word proves that the purse was common to all: otherwise he had said, He had Christ’s purse and carried what was given to Christ. 296 Now see, St. Bonaventura was a cardinal; Eugene, the pope, was St. Bernhard’s disciple, and many in religious orders have become bishops and popes. Tell me, what has become of their vow of poverty? They are always holy. And if their vow had not been removable and free before God, they would certainly have been damned, since they did not keep their vow until death. Now, popes, cardinals and bishops always have their own property and do with it what they will; which is directly contrary to the vow of poverty, so that being a pope, cardinal or bishop is considered by everyone as secular, as over against the monkish orders. 297 Will you say here: They have followed obedience and have risen to a more perfect order, and do not have their own property but that of the church in their control? My dear man, observe what you say; are not these empty words? Or do you think to stop my mouth with this? Is it not so, dear brother? I would say, first: Obedience here, obedience there; to keep one’s vows is God’s commandment and obedience, from which we ought not follow even an angel, as St. Paul says, Galatians 1:8: “But though we, or an angel from heaven should preach unto you any gospel other than that which we have preached unto you, let him be anathema.” Also St. Peter, Acts 5:29: “We must obey God rather than man.” Have they now left God’s obedience for the sake of the pope’s obedience? Then they have left heaven for hell. No, you dare not thus throw away God’s commandment and obedience. Then I too would say that you may depart also from the vow of chastity for the pope’s sake, and set aside all God’s commandments. If you can set aside one command of God, for the sake of men, then you can set them all aside. 298 Secondly, even if the orders of pope, cardinals, and bishop were a perfect order, we ought nevertheless not free ourselves from God’s commandment. For without God’s commandment there is no order, much less a perfect order, but nothing but error and seduction. Perfection is not contrary to God’s commandment, but it much rather follows God’s commandments and sees none but observes all. See, with what great lies and foolishness the people have to do, that it does not know what and of what it speaks, that it establishes perfection without God’s commandment and wishes thereby to abolish God’s commandment. But now because the orders of pope, bishop, and cardinal form a real aristocracy, and are the most imperfect, we shall not keep these saints, unless we confess that all vows exist before God only for a time and can be changed, as we see that this vow of poverty is here changed. For why should not the vow of chastity be changed on account of necessity and cause, since it is not vowed more strongly than poverty? But now let it be that such saints have passed out of the vow of poverty into the perfect state, then you must grant me that the state of matrimony is perfect over against the state of unchastity, or against impossible chastity, as St. Paul says, Corinthians 7:9: “It is better to marry than to burn.” It is always better to have a lawful wife than to live with a woman unlawfully or to burn. Well then, let those pass out into this perfect state of marriage who hold an unchaste chastity or an imperfect, unwilling state of chastity; or, if you will not have that, then your excuse of the perfect state counts for nothing. 299 In the third place, how can you be so bold as to say that the vow of poverty is not broken for the reason that they care not for their own property, but for that of the church. If that now were true, in what were they better than a secular servant or official? Why then do you not consider these also as “religious,” since they do not control their own property? This is empty, foolish chatter. But now is it not true that the bishops hold property of their own, and that, in respect of poverty, their life is a thousand miles removed from that of the monks. Accordingly, nothing can be claimed here, you must acknowledge that poverty is vowed no further than the prelate wishes or cause demands, if we would keep our saints. 300 And what is the need of so much round about talk? It is clear that a man in a religious order vows only the childish, slavish poverty, which consists in this ‘that he has no property in his hands; but is subordinate, and takes what people give him. As soon, however, as he comes into power and stands before others to administer property he is no longer under the vow of poverty, unless he is deposed and again becomes subordinate. For what difference is there between such a ruler and the secular housefather or official, as far as having, using, ruling over and administering property is concerned? These are only feigned words, as St. Peter says, what men speak to the contrary: in reality it is a purely secular office, work and order. Therefore we see that God does not accept vows, unless they be free and removable; otherwise no cloister could have a prelate; so that necessity compels us to support the cloisters or schools for the training of young people. 301 In the same way obedience may and can not be understood otherwise than as childish and slavish obedience; for the words of the vow clearly demand obedience to the abbot or prior. If then one becomes a bishop or prelate, what becomes of his vow of obedience? People must now be obedient to him, and he is not obedient. 302 Will you again bring forward your foolish pretense that such a one passes into a higher obedience, or keeps his heart willing to become again obedient? All this has already been set aside; for it says: Vovete et Reddite; against this word there is no gloss; God will not have his command destroyed for the sake of either higher, middle or lower obedience. It is clear then that those in the religious orders vow a subjection, not of the heart, but only of the body; for the willing subjection of the heart toward everyone is common to all Christians, as St. Paul says, Romans 12:10: “In love of the brethren be tenderly affectioned one to another: in honor preferring one another.” But now again the cloisters dare have no prelates and supply no bishops; or the word subjection ends with the vow. See therefore how cleverly those two vows are called immovable and what fables and reigned words they use. God allows his saints both to vow and to live; he suffers their folly; but he does not accept the fixed vows, as you see from all this discussion; since they are contrary to Christian liberty and all good order, and exist only that Satan may have his sport with the unbelieving and may work his deception in them, as St. Paul teaches. 303 Now there remains only the vow of chastity; that alone must remain fixed and unchangeable which justly should be the first of all and most removable. In all the others they say Vovete et non reddite; here alone it is like iron and steel, Vovete et reddite. Is not this a horrible perversion? But Satan has done it for this reason, that he may the more firmly hold souls in unchastity, and he grasps just where they are the weakest and most easily held; for he saw clearly that all other vows could be more easily kept. Accordingly he did not insist upon them; but he insists upon this impossible thing alone, that he may be sure of his tyranny. Alas, Oh God, what illusion and foolery does he carry on with the religious orders! 304 We find then in the whole “religious” life nothing fundamental, certain or permanent; everything shakes and moves without Scripture or reason, so that there is cause enough that we should run away from the whole thing. There is the especial reason that it has no Scripture foundation, and that it has so many kinds of errors and lies in its leading points. Moreover, it is so condemned and cursed by Christ in Matthew 24, by St. Paul in 2 Timothy 3, by St. Peter in 2 Peter 2, that, if you had taken ten vows and you saw that it was the Devil’s doing and against God, you would be obliged to give it up or to vow in a new, free way, as has been said above. 305 They have one thing that they advance: There have been holy fathers in the religious orders. But here they should be terrified when Christ says, that the elect may be deceived by them, as here the magi were deceived by Herod, and many other examples. The three children of Israel, Ananias, Azarias and MIsael, remained in the fiery oven of Babylon. Naaman the Syrian alone remained pious in the temple of the false god. Joseph remained pious in Egypt. What shall I say? St. Agnes remained chaste in an ordinary brothel, and the martyrs remained pious in dungeons, and Christians still daily remain pious in the flesh, in the world and in the midst of devils. Could God then not have been able to preserve Francis, Bernhard and their like in the midst of error, and although they have sometimes erred to rescue them from this error again? 306 He has allowed hardly any great saint to live without error. He allowed Moses and Aaron and Miriam, David, Solomon and Hezekiah and many more to stumble, that no one should rely without Scripture upon the mere example and work of the saints. But we throw in whatever we see and hear of the saints, and so we come upon and generally find that as men they have erred in their infirmity. This error has then to be for us a fundamental truth, and thus we build on the crooked wall of which Psalm 62:3-4 speaks. “How long will ye set upon a man, that ye may slay him, all of you; like a leaning wall, like a tottering fence. They only consult to thrust him down from his dignity; they delight in lies. They bless with their mouth, but they curse inwardly.” 307 But if all other things were good in the priesthood, the abuse of the mass would be enough to cause one to flee wherever one hears of it. I think that such abuse of the holy sacrament is reserved for this order as the worst, most destructive, and horrible that has Come upon earth, and which will be the greatest and last among evil things. Thus they make out of the mass a sacrifice and a good work which they sell to people and make all kinds of money out of it. Oh, the terrible perversion! What wrath ought it not merit? Would to God that all secondary masses were done away with; then there might be hope that God would be a little more merciful to us. But now, blinded as we are, we think that we should commit a great sin if we were to drop the masses; and we intend with such horrible abuse to propitiate and serve God. Thus there is no end to his wrath, and all our prayer becomes only sin, as Psalm 109:1-7 has declared. Only one mass a day should be held, and this should be treated as a sacrament for all, yes, one mass a week would be still better. But the matter cannot be improved; it is too deeply seated. 308 This utterance I wish to have made for the benefit of whom will use it; it makes no difference to me if the priests are angry at and cry over me. I prefer that they should be angry rather than Christ. I know that I am obliged to advise and help wretched consciences and souls, and to share with everyone that which God has given me. I will not leave the blame upon myself. I shall not be responsible for the man who does not accept it; he must take care of himself. He has my true service and advice so far; if I could do more for him, I would do more. Whoever will can enter and remain in a religious order; but whoever wishes to be saved must see to it that he becomes a Christian, and let priests and monks be priests and monks. 309 Here probably the chaste hearts and holy priests of God, whom nothing pleases except what they themselves speak and write, will pucker up their mouths and say: Oh, how the cowl presses the monk, how he wishes he had a wife! But let them slander and enjoy their malice, the chaste hearts and great saints; let them be iron and steel, as flay set themselves up to be; but do you not deny that you are a man of flesh and blood, and let God afterward judge between the strong, angelic heroes and you, the poor, despised sinner. I hope I have come so far that by the grace of God! shall remain as I am; although I am not yet over the mountain, and I do not venture to compare myself with the chaste hearts. I should be sorry to do this, and may God in his mercy keep me from it. For if you know them, who they are who pretend so great chastity and make a show of discipline, and what it is that St. Paul says, Ephesians 5:12, “For the things which are done by them in secret it is a shame even to speak of,” you would not consider their much-praised chastity fit for a whore to wipe her shoe with. Here too the perversion is found, that the chaste are the unchaste, and that whatever glitters deceives. 310 Dear youth, do not be ashamed that you desire a girl, and that the girl desires a boy; only let this result in marriage, not unchastity, and then it is no more a disgrace than eating and drinking. Celibacy ought to be a virtue which happens among God’s miracles, as the instance of a man who neither eats nor drinks. It is beyond healthy nature, not to mention sinful, fallen nature. God has not let many virgins live long, but quickly hastened them out of the world, as Caccilia, Agnes, Lucia, Agatha and their like, for he well knows how noble the treasure is, and how difficult it is to preserve long. If in every city there were five young men and five young women, twenty years old and entirely pure who had discovered nothing of the natural flowings, then I could say that Christianity of today were better than in the times of the apostles and martyrs. 311 Alas, Lord God, I consider that in no other way has unchastity been able to spread faster or more terribly than through such a command and vow of chastity. What a Sodom and Gomorrah that the devil established through such a command and vow, and how altogether vile has he made this same chastity to indescribable wretchedness. There is neither the common house of prostitution nor any other allurement so destructive in this command and vow invented by the devil himself. 312 Here I shall say something of the boys and girls who have taken the vow before they felt what flesh and blood are, when they were only fifteen, sixteen or twenty years old. These should be taken out at once, if they so desire; for their vow is as yet nothing at all, as if a child had engaged itself to marry. Here the Shrove-Tuesday consecration is not to be regarded, whether the man be a priest, a deacon or hold any other religions rank. Such consecration is jugglery and counts for nothing with God. But enough of this, let us come again to our subject, where we left it. 313 When the wise men came from Herod, and turned to Bethlehem, the star appeared to them again, and they became very glad. This always happens when, after the error and deception of human teaching, the heart comes again to the knowledge of the pure truth and of the Gospel. Then at once it is free from Herod and sees how altogether certain and light the way of the truth is, over against the appearances that the Herodians pretend; so the heart is made glad. For the Gospel is a comforting doctrine, which leads us out of human presumption into the confidence of the pure grace of God, as Psalm 4:7-8 says. 314 Again, all who wander in the teachings of men and in their own strength lead a hard, anxious life, and still it does not help them. What heart should not rejoice to discover that the pope’s rule is merely trouble and burden for the conscience, and that it deceives the whole world with its pretense. Heavenly light and truth has this nature, that it lifts up the conscience, comforts the heart, and creates a free spirit; just as on the other hand the teaching of men naturally oppresses the conscience, tortures the heart and, quenches the spirit. 315 The star thus goes before them and does not leave them until it brings them to Christ, yet it goes no farther, but remains at rest over where the child is. So too the light of the holy gospel does; it is as a light in the darkness, as St. Peter calls it, 2 Peter 1:19, and goes before us and leads us, if we only cherish it with a strong faith, it does not leave us until it brings us to Christ and to the truth; but it goes no further, for beside Christ it teaches us nothing. 316 Accordingly, in this leading of a star the manner and work of the Gospel is shown, and through the wise men all · believers; so that, as the star led them bodily to Christ, and they followed it in the body, so the gospel spiritually guides the hearts of men in this world, and believing hearts see it and follow it with joy until they come to Christ. So too St. Paul boasts, 1 Corinthians 2:2, “For I determined not to know anything among you, save Jesus Christ and him crucified.” And in Colossians 2:8, he forbids us to follow any doctrine which does not teach Christ. What else is this than that the star points to Christ alone, and nothing else, and goes no farther? In this figure, therefore, all doctrines of men are condemned, and should no longer be preached to Christians, but only the pure, simple light of the Gospel, is to be preached and we should follow this star only. Therefore pope, bishops, priests, and monks, with all their rule and teachings, are here condemned, and are to be avoided as the tyranny of Herod. 317 Here too the mouth of the Papists and Herodians is closed, and their lies rightly punished, since they teach with deliberate sacrilege that we can find the Christian church and faith only with them; and whoever does not hear them, should be considered as if he did not hear the Christian church. They wish to be the sign and the star that leads to Christ, but this is all a lie. Do you wish to know where Christ and the truth are? Learn that here from this history. Do not look to the pope nor to the bishops, nor to the universities and monasteries, do not be led astray by their abundant preaching, praying, singing and holding of masses; do not mind that they sit in the place of the apostles and usurp spiritual jurisdiction: that may all deceive, and does deceive continuously; they are in error and teach error. There is only one sure sign whereby you can recognize where Christ and his church are, namely, the star, the holy Gospel; all else is false. But where the Gospel is preached, there this star shines, there Christ certainly is, there you surely find the Church. whether it be in Turkey, Russia, Bohemia, or anywhere else. It is not possible that God’s word should be heard, and God, Christ and the Holy Ghost not to be there. On the other hand it is not possible that God, Christ, the Holy Ghost, the Church, or anything holy should be where God’s Word is not heard, even if they worked all miracles; but there can be only Herodians and the devil’s rule at such a place. Now everyone can see how the pope and the clergy are occupied not with God’s Word but with human teaching. V.11. “And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him.” 319 This house is the Christian church, the assembly of all believers on earth, in which alone you can find Christ and his mother; for in the Christian church alone are those who, being filled by the Holy Ghost, bring forth the fruits of Christianity and lead a Christian life. Everything that is outside of this house, however beautiful it may appear, however reasonable it may be, has neither Christ nor his mother; that is, there is no Christian there, for these cannot exist without faith and the Holy Ghost. 320 Therefore, if the pope, bishops, or anyone else demand of you that you should look to them, if you wish to see the church, then think of this Gospel, and look to the star. Be assured that where the star does not stand there is not the house where Christ and his mother are to be found. In other words, where the Gospel does not give its light, there the Christian church is certainly not found. This star will never fail you, and without it you will never arrive at the right place. It leads to this house and remains over this house, and just so the Gospel brings you into the church, and remains over the church, keeping its place and not letting itself be driven away by any persecution. Here it sounds and shines freely and clearly, to the vexation of all its enemies, as we see entirely fulfilled in the apostles, martyrs, and all saints, and still daily, where it is preached. And opening their treasures they offered unto him gifts, gold and frankincense and myrrh. 321 All bodily sacrifices in the law of Moses, wherever they occur, point to the spiritual sacrifice of which Hebrews 13:15, speaks. “Through him let us offer up a sacrifice of praise to God continually, that is, the fruit of the lips which make confession to his name.” And Hosea 14:2-3: “O Israel, return unto Jehovah thy God; for thou hast fallen by thine iniquity. Take with you words, and return unto Jehovah; say unto him, Take away all iniquity, and accept that which is good,” that is, take away the evil, which thou bringest over us through thy hand, and take the good into thy hand, that thou mayest give it to us; so will we render as bullocks the offering of our lips,” that is, praise and thanksgiving. These are the true bullocks that we should offer thee, of which also Psalm 51:21 speaks: “Do good in thy good pleasure unto Zion: Build thou the walls of Jerusalem. Then wilt thou delight in the sacrifices of righteousness, then will they offer bullocks thine altar.” Also Psalm 50:7-15: “Hear, O Israel, I am thy God. I will not reprove thee for thy sacrifices. What will you offer me? Will I eat the flesh of bulls, or drink the blood of goats? If I were hungry I would not tell thee: For the world is mine, and all the birds of the mountains, and the wild beasts of the field. Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the highest. The sacrifice of thanksgiving honors me, and that is the way to salvation.” From these verses we can see that sacrifice, if it is to find favor before God, must be praise and thanksgiving, or at least not without praise and thanksgiving. And where a sacrifice is offered without praise and thanksgiving, he will reject it, as he says, “What unto me is the multitude of your sacrifices? I have had enough of the burnt offerings.” 322 Moreover we could not give God anything else, for everything is his already, and we have everything from him; praise thanks and honor only we can give him. So also Psalm 116:12-13 teaches: “What shall I render unto Jehovah for all his benefits towards me? I will take the cup of salvation and call upon the name of Jehovah. Thou hast loosed my bonds, I will offer to thee the sacrifice of thanksgiving.” Now praise is nothing else than recognizing the favor received from God, and ascribing this, not to ourselves, but to him. And this praise and confession is rendered in two ways; first before God alone, and then before men, and is a true work and fruit of faith. St. Paul teaches of this in Romans 10:9-10: “If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” This is as though St. Paul were to say: That is not the true faith, if you were to believe in Christ secretly in your heart and praise him in some hidden place; you must freely confess him with your mouth before everyone, even as you believe in your heart. This perhaps may cost you your life. For devils and men do not like to hear such confession, and the cross goes with such confession, as you see that even now the pope, bishops, priests, and monks cannot bear or endure Christ’s Word, so that the prophet well says: “I will take the wholesome cup, and preach the name of the Lord.” This is as though he were to say: If I praise and confess God, they will afflict and persecute me with the cup of the martyrs; well, I will take it in God’s name, and not cease from praising God. He will not harm me, but will be a savior to me, and help me quickly to salvation. This Christ too will do, Mark 8:38, “For whosoever shall be ashamed of me and my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.” 323 Many have commented upon these three offerings, one in this way, another in that, yet all agree that it is a threefold confession. Therefore we shall take from all what seems true to us. The offering of gold, they say, means that they confess Christ as king; the frankincense that he is a priest; the myrrh, that he died and was buried. All three articles apply to Christ according to his human nature; yet so that he is God, and that such things have happened to his humanity because of his divinity. 324 In the first place, the Christian faith confesses and rejoices that Christ is a king and lord over all things, according to the sayings of Psalm 8:6: “Thou makest him to have dominion over the works of thy hands; thou hast put all things under his feet.” Also Psalm 110:1: “Jehovah saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. This confession of the true faith is a high and strong defense and boast for all who believe in Christ against all that is against them, though it be, as St. Paul says, Romans 8:36, sword, hunger, cold or any other creature. Who can injure or terrify a Christian, if he offers this gold, believes and confesses that his Lord Christ is Lord also over death, hell, over the devils and over all other creatures, and that everything lies in his hands, yes, under his feet? 325 If anyone has a gracious prince, he fears nothing that is under the power of this prince, he boasts of glories and declares his master’s favor and power. How much more does a Christian boast and glory against pain, death, hell, and the devil, and say confidently to him: What can you do to me? Are you not under the feet of my Lord? Attach and devour me without his will! See, such a free heart makes this offering of gold. Oh, how rare has that become! Therefore it is truly comforting, if anything terrifies or injures you, to come out openly, confess Christ and say, Omnia subjecisti sub pedibus ejus, all things are under his feet; who will then be against me? 326 In the second place, they use incense in divine services, according to the law of Moses, to burn incense in the temple, which pertains to the office of priest. Therefore, to offer incense is nothing else than to recognize Christ as a priest who is an intercessor between God and us, as St. Paul says, Romans 8:34, that he speaks for us, and is our intercessor before God, which is most necessary for us. For through his kingdom and rule he protects us against evil in all things; but through his priesthood he defends us against all sin and the wrath of God, takes his place before us, and offers himself to propitiate God, that we through him may have confidence toward God, and that our conscience may not be terrified before his wrath and judgment, as St. Paul says, Romans 5:12: “Through him we have peace with God and access by faith into his grace.” 327 Now this is a much greater thing, that he makes us safe toward God and sets our consciences at peace, that God and ourselves are not at enmity, than that he should make the creatures harmless to us. For guilt is much greater than pain, and sin than death, since sin brings death, and without sin there would be no death, or it would not be injurious. As Christ is now Lord over sin and death, and has it in his power to give grace and life to all who believe on him; so to offer gold and incense is to recognize these two offices and works of his, and to thank him, as St. Paul does, Corinthians 15:55-56: “O death, where is thy victory? O death, where is thy sting? The sting of death is sin; and the power of sin is the law; but thanks be to God, who giveth us the victory through our Lord Jesus Christ.” 328 This is surely a strong defense, that a man can set this high priest against his sin, against his bad conscience, against God’s terrible anger and judgment, and with unshaken faith say and confess: Tu es saderdos in aeternum, thou art a high priest forever. But, if thou art a high priest, thou interecedest for all sin of those who confess you as such a priest. As little as God’s judgment and anger, sin and a bad conscience may condemn or terrify you, do they condemn and terrify me, for whom thou art such a priest. See, this is to offer true incense, to be undismayed against all sin and the wrath of God through faith in Christ. 329 In the third place, they used myrrh to anoint dead bodies, that they should not corrupt in the grave. Therefore the death and resurrection of Christ are here set forth; since it is he alone who died and was buried and is not corrupted, but arose again from the dead, as Psalm 16:10 says: “For thou wilt not leave my soul to Shed, neither wilt thou suffer thy holy one to see corruption.” And his incorruptibility is indicated through all who are preserved and kept through bodily myrrh. Accordingly to offer myrrh is as much as to confess that Christ died and yet remained incorrupt, that is, that death has been overcome by life, and that he never died according to his divinity, and that his human nature again awoke from death. 330 This confession is the most important of all the three, although all three are necessary and must be undivided. For, since he has become a king and priest for you, and given you so great a possession, you must not think that it has been done in vain, or that it has cost little, or come to you through your own merit. Sin and death have been overcome for you in him and through him, and grace and life given you; but it was bitter for him, and cost him much, and has been bought for a high price, namely, with his own blood, body, and life. For it was impossible to put away God’s wrath and judgment, conscience, hell, death, and every evil thing, divine righteousness must be satisfied, sin atoned for, and death overcome by justice. Accordingly it was St. Paul’s practice, when he preached God’s grace in Christ, to mention his suffering and blood together, that he might show how all our good things have been given through Christ, but not without his unspeakable merit and cost, as he says, Romans 3:25: “God has set him forth, to be a propitiation through faith.” Also, Corinthians 2:2: “For I determined not to know anything among you, save Jesus Christ, and him crucified,” etc. Therefore to offer myrrh is to confess the great cost and pains that it meant for Christ to become our priest and king. 331 See, these are the three parts in which we should praise and confess his three works which he has shown us, and will show us daily until the day of judgment. And the order too is fine: but the evangelist puts gold in the first place. For it would not be possible that he should be king over all things for our good, if he had not first reconciled us to God and assured our conscience, that with calm and peace he might rule and work in us as in his own kingdom. Accordingly he must first be priest for us. But, if he is to be priest and to reconcile us to God according to his priestly office, he must fulfill God’s righteousness for us. But there was no other satisfaction; he had to give himself to death, and in his own person overcome sin with death. So too through death he came to the priesthood, through his priesthood to the kingdom, thus receiving the myrrh before the incense, and the incense before the gold. But the Scripture at all times declares the kingdom to be first, then the priesthood, and finally his death, as Psalm 110:1-7 also does, which Psalm describes for the first time his kingdom as follows: “Jehovah saith unto my lord, Sit thou at my right hand, until I make thine enemies thy footstool.” It follows then from his priesthood thus: “Jehovah hath sworn, and will not repent: Thou art a priest forever after the order of Melchizedek.” Finally he closes with his martyrdom thus: “He will drink of the brook in the way: Therefore will he lift up his head.” Here too he wishes to say: He will taste the myrrh, therefore he will become a priest; he is a priest, and therefore he will also be king; so that one follows from the other; one is the cause of the other, and they follow one upon another. 332 With these simple and plain interpretations I let the matter rest, and commend the lofty considerations to people of leisure. Here it concerns us most to have care that we do not take any one of these three confessions alone, but offer them together. And although Isaiah 60:6, speaks of gold and incense only, and is silent about the myrrh, it may readily be on this account, namely, that Christ’s kingdom and priesthood have been from the beginning of the world, as St. Paul says, Hebrews 13:8: “Jesus Christ is the same yesterday and today, yea and for ever.” For all the saints have been redeemed from death and sin through him and his faith; and yet at that time the third part, his passion, the myrrh, had not yet been accomplished, which properly belonged to the evangelist to announce after its fulfillment. 333 But the Herodians and Papists have not only separated these three offerings, but also by an unspeakable outrage have destroyed them, retaining, however, the names and confessing with words that Christ is a king and priest, and that he has died for us. However, with other, contradictory words they deny all this with the heart and their whole life, and condemn it in the most shameful way. We, to observe such a thing, have begun with the myrrh, but they teach that man, without the grace of God, of himself and from the natural power of his reason and free will, may make himself worthy and receptive of divine favor. What else is this than to desire, without Christ’s blood and suffering, to satisfy through one’s own act the divine righteousness, to appease the worth and judgment of God, and to give the conscience peace? This is indeed to make nothing of Christ’s blood and all his suffering, yea, his whole humanity and all his work, to regard them as useless and to tread them under foot, of which St. Paul says, Hebrews 6:5-6: “It is impossible to renew to repentance those who fell away; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” For without Christ there is no grace nor repentance, but wrath only. Nevertheless the Papists teach that we can seek and find grace without him. Accordingly the offering of myrrh is entirely done away with. 334 Then the offering of incense must first cease to be. For how shall Christ be their priest and intercessor, if they are so good and pure that they do not need his blood and intercession, but intercede through themselves, and stand of themselves before God, and attain grace and eternal life through their own ability? Thereby they confess and teach that natural ability is pure and good, and therefore Christ need not be priest. Who would ever have believed that Christians would arrive at such a stage when some one would teach and hear such things which are dreadful to think of? 335 But now we see that all higher schools as well as the pope and his clergy do not teach and hold differently, yes, they condemn as heresy whatever does not conform to their teaching. How clearly has Peter described them, when he says, 2 Peter 2:1: “Among you also there shall be false teachers, denying even the Master that bought them.” He does not say: They will deny Christ, but: “the Master that bought them;” as if he wished to say: Christ they will confess with words; but they will not regard him as having bought them with his blood; but without his blood they will redeem themselves, through their own natural power they will attain God’s grace, which Christ alone has bought for us all with his blood. This is what they mean, when they say that is costs and affords nothing to attain God’s grace. Therefore they wish to redeem themselves and can not bear to hear of Christ’s redemption. 336 Where, however, Christ is not acknowledged as priest, there he is much less acknowledged as king. For they are in no wise subject to him, they are their own masters, that is, the devil’s own household. Although they do not suffer him to rule over them and to exercise his power in them, he is nevertheless a king, priest, and redeemer, without their consent, over all creatures. Behold, thus you see that now is the time when St. Peter thrice denies Christ. Would to God that they would hear the cock’s crow, that they would recover from their error, acknowledge their fall, cry bitterly, and go out from the house of Caiphas, that is, out from the diabolical assembly of the pope, where the fire of wordly love has been kindled, and where the pope’s household is to warm itself; for the divine love is utterly extinguished in them. Let this suffice of the spiritual offerings. We come now to: V.12. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 337 This is the outcome and end, namely, that we are to shun human teaching, and are not to relapse into it, when we have once been redeemed therefrom; just as the wise men, having once been freed from Herod, do not return to him. Thus I also say that we are to shun the pope’s and all Papists’ law and teaching, if we do not wish to incur God’s displeasure and hazard our soul’s salvation, since we have already experienced the true evangelical truth. For their teaching brings us away from God and makes us follow our own reason and work. Thereby God’s work is hindered, who should and would give us and work in us all things, and who desires us also to expect that of him. 338 Human teaching, however, leads us so that we just begin all works, desire to be the first ones to seek God, and that we then expect God to come afterwhile and to look at what we have begun. Let me give you this for an example: Those that seem to be the best teachers of young people say to them that they are willing to pray and to go to church, to live chaste, and to be pious; however, they do not tell them where they are to begin and to seek all this; just as it were enough that they had instructed them to be pious. Again, when after this they are to marry or to enter orders, they think it is enough that they themselves have begun, they do not look at God, neither do they consult him about it; but, when they have begun, then they want God to come, to see what they have made and to be satisfied with it. 339 Yes, the young people are educated so that a girl is ashamed to ask God for a young man, and a young man to ask God for a girl; they consider it foolish to ask God for a such a thing, they want to do it themselves. Ought not a girl to be taught with all earnestness to come to God and to say with all confidence: See, dear God, I have become old enough to marry, be thou my Father and let me be thy child, give me a pious young man, and graciously help me to enter the estate of matrimony, or, if it pleases thee, give me a spirit to remain chaste. Thus also a young man is to ask for a girl, and is to begin nothing himself, but is to ask God that he may begin and to lay the first stone. These would be true children of God indeed, who begin nothing but consult God about it, no matter how insignificant it may be. Thus Christ would remain our king, and all our works would be his works and would be done well. But human teachings do not allow this, they act as if there is no God, and as if they would have to do whatever is to be done well. Behold, from these examples you can learn, how all human teaching is seductive and against God. 340 There are, however, three ways in which human teaching can be avoided: first, that it is avoided by the conscience only and not by the deed. For instance, when I confess, pray, and fast according to the pope’s canon, not as if it were necessary for us to do so, or as if it were sin, if I were not to do it; but when I do it willingly, of my own accord, not compelled by necessity, when I can leave it undone, if I wish so. Here the deed is under human teaching, but the conscience is free, it considers the doing no more nor no less than the not doing, it does not think it a sin to neglect it, nor a good work to do it; for it is not obedient but does it of its own accord. This is the best way. 341 Thus the wise men are still in Herod’s land, they also travel under his rule, but they do not regard him, do not come to him, and are not obedient to him. He, therefore, who now also is under the pope, and who observes his law, not for the sake of obedience, but of his own accord, how, when, where, and as long as he pleases, he, I say, suffers no harm. This understanding, however, is above the average mind and is found with but few people, and as it was given to the wise men secretly in their sleep, so we experience it only in our heart through God’s Spirit; it can not be given to anyone with a heart from without, if the heart itself does not receive it from heaven. 342 The second way is that human teaching is avoided by the conscience as well as by deeds, as those do who trample it under foot and only do the contrary with a glad secure conscience. And this way is the most necessary and best for weak consciences that they may be liberated and made strong, perfect, and free, as the foregoing. This can not be very. readily accomplished with words and conscience alone, if you do not show the contrary by examples; just as Christ did, who allowed his disciples, contrary to the law of the Pharisees, to neglect to wash their hands. Thus it were good, if we would neglect the prescribed confession, prayer, and fasting for a certain time and show by examples that the pope’s laws are foolery and deception, and if we would at another time do all this of our own accord. 343 The third way is that it is avoided by the deed alone and not by the conscience, as those do who boldly neglect human teaching and still believe that they do wrong in not observing it. And alas, such a conscience is ever to be found among the common people. For their sake St. Paul calls these times grievous times, 2 Timothy 3:1. For such consciences sin continually whether they observe or do not observe, and the pope with his law is the murderer of their souls and the cause of such danger and sin. If they observe, they do it against faith, which is to be free from all human teaching. If they do not observe, they do it against their conscience which believes that it must be observed. It is necessary that these are well instructed in the free Christian faith, and that they put aside this false conscience, or if they are not able to do this, that we bear their infirmities for a time as St. Paul teaches, Romans 15:1, and that we suffer them to follow and observe such a conscience together with faith, till they also have become large and strong. 344 Behold, this is the other way to depart into one’s own country and not to return to Herod. For generally, when people begin to be pious, they do it through human teaching and outward holiness, but we must abandon this and come to pure faith and not suffer ourselves again to fall from faith into works. Thus we surely come into our fatherland, from which we have come, that is, to God, by whom we have been created. The end thus comes together with the beginning as in a golden ring. God grant this through Christ, our king and priest, who be blessed to all eternity.

Warned of God, etc. This was done, doubtless, because, if they had given Herod precise information where he was, it would have been easy for him to send forth and slay him. And from it we learn that God will watch over those whom he loves; that he knows how to foil the purposes of the wicked, and to deliver his own out of the hands of those who would destroy them. In a dream. Mt 1:20. (a) "in a dream" Mt 1:20