Matthew 2:8

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 .

Men Come to Jerusalem. 1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. It was a mark of humiliation put upon the Lord Jesus that, though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had horns coming out of his hand ( Hab. iii. 4 ) enough to condemn the world, and the Jews especially, for their stupidity. The first who took notice of Christ after his birth were the shepherds ( Luke ii. 15 , &c.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, v. 17, 18 . After that, Simeon and Ann a spoke of him, by the Spirit, to all that were disposed to heed what they said, Luke ii. 38 . Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe, I. When this enquiry was made concerning Christ. It was in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre had now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be: witness these wise men, Gen. xlix. 10 . II. Who and what these wise men were; they are here called Magoi — Magicians. Some that it in a good sense; the Magi among the Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer ( Acts viii. 9 , 11 ), and of Elymas, the sorcerer ( Acts xiii. 6 ), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be wise men indeed when they set themselves to enquire after Christ. This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See ch. viii. 11, 12 . The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were afar off should be made nigh by Christ. 2. That they were scholars. They dealt in arts, curious arts; good scholars should be good Christians, and then they complete their learning when they learn Christ. 3. That they were men of the east, who were noted for their soothsaying, Isa. ii. 6 . Arabia is called the land of the east ( Gen. xxv. 6 ), and the Arabians are called men of the east, Judg. vi. 3 . The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the three kings of Colen; we covet not to be wise above what is written. III. What induced them to make this enquiry. They, in their country, which was in the east, had seen an extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold signs in the heavens. The birth of Christ was notified to the Jewish shepherds by an angel, to the Gentile philosophers by a star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the host of heaven, especially the eastern nations, whence the planets have the names of their idol-gods; we read of a particular star they had in veneration, Amos v. 26 . Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a sceptre, that shall rise out of Israel; see Num. xxiv. 17 . Balaam came from the mountains of the east, and was one of their wise men. Others impute their enquiry to the general expectation entertained at that time, in those eastern parts, of some great prince to appear. Tacitus, in his history ( lib. 5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur—A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to that king; and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ. IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord. Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King. To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews? " They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour. V. How this enquiry was treated at Jerusalem. News of it at last came to court; and when Herod heard it he was troubled, v. 3 . He could not be a stranger to the prophecies of the Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures. But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it. VI. What assistance they met with in this enquiry from the scribes and the priests, v. 4-6 . Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their lips must keep knowledge, but then the people must enquire the law at their mouth, Mal. ii. 7 . It was generally known that Christ should be born at Bethlehem ( John vii. 42 ); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether, all the chief priests, and all the scribes; and demands of them what was the place, according to the scriptures of the Old Testament, where Christ should be born? Many a good question is put with an ill design, so was this by Herod. The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be born in Bethlehem, the city of David, here called Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Josh. xix. 15 . Bethlehem signifies the house of bread; the fittest place for him to be born in who is the true manna, the bread which came down from heaven, which was given for the life of the world. The proof they produce is taken from Mic. v. 2 , where it is foretold that though Bethlehem be little among the thousands of Judah (so it is in Micah ), no very populous place, yet it shall be found not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that the Lord shall count, when he writes up the people, that this man, even the man Christ Jesus, was born there, Ps. lxxxvii. 6 . Out of thee shall come a Governor, the King of the Jews. Note, Christ will be a Saviour to those only who are willing to take him for their Governor. Bethlehem was the city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at Bethlehem, by the gate, which David longed to drink of ( 2 Sam. xxiii. 15 ); in Christ we have not only bread enough and to spare, but may come and take also of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall run to and fro, and knowledge shall be increased. VII. The bloody project and design of Herod, occasioned by this enquiry, v. 7, 8 . Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience. Now, 1. See how cunningly he laid the project ( v. 7, 8 ). He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion: that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow. 2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools. The Wise Men Worship Christ.

parts. In the electronic version, they are found in verses 1-2 (Part 1), verse 3 (Part 2), verse 4 (Part 3), verse 5-6 (Part 4), verses 7-8 (Part 5), verse 9 (Part 6), verse 10 (Part 7), and verses 11-12 (Part 8)]] II. THE SPIRITUAL SIGNIFICANCE OF THIS GOSPEL. 113 Christ’s natural birth always signifies his spiritual birth, since he is born in us and we in him, as St. Paul says in Galatians 4:19: “My little children, of whom I am again in travail until Christ be formed in you.” Now in order to complete this birth God’s Word and faith are necessary, because only through these can Christ’s spiritual birth be wrought in us. Therefore this Gospel signifies spiritually nothing more than the nature of the divine Word and of faith; also, how they fare who are born spiritually; what temptations and conflicts faith must encounter. 114 First: God used the circumstance that Herod, a stranger, reigned over his people to signify thereby the kind of reign existing within the soul. They had rejected God, so that he could no more govern them by faith. The Jews had become nothing but a Pharisaical, Sadusaical, hypocritical and selfish people, who wanted to save themselves by human doctrines and outward works. They have no faith, which the entire Gospel and the life of Christ prove. As they, unbelieving in spirit, made for themselves a Herod in the place of Christ: they had to submit bodily and spiritually to a Herod instead of one who descended from the royal line of David, and therefore in both relations there was purely a kingdom of Herod. In the Greek language we are accustomed to call those who are noted for great clamor and deeds heroes, as were Hercules, Hector, Achilles, and the like, who in German are called giants, but in Saxon a fellow (Kerl), hence the name Carolus or Carl means among us what hero or Herod does in Greek. Herod comes from hero, because he was like a fellow, like a giant, a boaster, a Dieterich from Bern, a Hildebrand, a Roland, or by whatever other name you may call these great murderers and devourers of the people, who were also before the flood and whom Moses calls in Hebrew Niphlim (giants), Genesis 6:4, which means that the people who fall upon others and with force suppress them will themselves fall. The people of Israel destroyed many of them in the land of Canaan, as the Anakims, Raphaims and Emims. Anak is called a golden chain; hence the Anakims ( Deuteronomy 2:11 ) were called giants in the land and wore golden chains. The Rephaims were called rescuers, because they rescued the land and the people. The Emims were called terrible and frightful because the people were afraid of them. 115 Thus there always have been Herods, only in a different way and tinder other names: and thus there always will be Herods until the day of judgment, whom Christ at his coming will destroy. They are now called pope, cardinal, bishop, priest, monks, spiritual lords and holy fathers, who are very unjustly called shepherds and sheep of Christ, but who are in reality ravenous wolves that flay and devour Christ’s people in body, soul and property. They are in these last days the mighty fellows, giants, devourers of the people and Herods, whom none but Christ from heaven can destroy. 116 Now Christ and Herod are entirely different and diametrically opposed one to the other. Christ’s merit consists not in a great clamor and in pretentious deeds. With him there are no doings such as the giants and the fellows boast of, but only pure humanity that thinks not of self, is despised and content to let God be all in all and to do all and also to give him all the glory. Herod’s ambition is to do great things, to possess every ability, to make a loud clamor, to be everything and to lack nothing. 117 Since the Jews were inwardly veritable Herods, boasting much of themselves and of their deeds, commanding great respect on account of their ostentatious lives, Christ’s humble demeanor amounted to nothing with them; therefore God sent them a king, Herod, who dealt with them in temporal things as they dealt with souls in spiritual things. They rejected Christ and God; therefore he rejected their royal family. Since he could not reign in their souls, he did not allow their own flesh and blood to reign over their bodies and property; and as they destroyed and suppressed the people spiritually with their government and with human doctrines, therefore he permitted them to be destroyed, suppressed and tormented through Herod. The physical Herod was a chastisement and a sign of their spiritual Herod. 118 As in all sin, one ‘feels and hates the punishment, but loves the sin without being conscious of it; so it was with the Jews. They indeed felt the physical Herod and hated him, but the spiritual Herod, their unbelief, spiritual tyranny, they considered excellent, arrogantly claiming, through their PharIsaical, sectarian conduct in human doctrines and works of the law, to have earned much before God, and they could not discern that they had thereby earned the kingdom of Herod, from which they were not able to free themselves however much they desired it, and they considered themselves worthy on account of their spiritual and holy conduct. 119 Thus we now also keenly feel our Herod, who is flaying and devouring us in body and estate; and since we are not sincere Christians and do not permit Christ to be our king in a pure and free faith, but are satisfied with the spiritual affairs now existing and with our own works, we are unable to rid ourselves of this Herod and there is no hope of relief. We must suffer ourselves to be devoured and ruined, there is no help, he must be our bodily and spiritual Herod. 120 Let this be an established truth, that in the first place Herod signifies a kingdom; not simply a kingdom such as worldly lords rule, but a spiritual kingdom. Therefore the kingdom does not include only the temporal possessions of people but also their spiritual possessions; that is, their consciences and the affairs belonging to salvation, such as good works, a pious life, the sacraments and the Word of God. 121 Furthermore, this spiritual kingdom may be governed in a twofold manner: first, in a blessed way, when Christ alone governs in the true faith and the pure Gospel; secondly, in a pernicious way, when man governs with works and human doctrines. Just as the people of Israel were governed at one time by one of their own kindred, by their own king, and then again by Herod, a foreign king. Therefore Herod signifies nothing else than such a spiritual kingdom, in which people are governed, not through faith and the Gospel, but through works and doctrines of men. It has the name, indeed, and the appearance of being the true way to heaven and of teaching the people right, but in reality it is nothing else than the broad road to hell. The sum of it all is that Herod is the pope with his spiritual kingdom. There we see no faith, no Gospel, but simply human doctrines and works, and he has an enormous Herod-like power and makes a loud clamor in the world. The consciences of men should be guided, fed and preserved through God’s Word alone, but he leads and feeds them only with his own swivel and slabber, with indulgences, orders, masses, prayers, fasts and the like, and in this respect is a mighty giant, a Roland and a fellow, a Kerl. 122 They say that if the Christian church were not sustained by the state she would founder, when the truth is that faith in Christ alone should govern her. Hence it is in this respect as the peasants say: Kuntz Hildebrand, the great whale, carries the world on his tail; that is, if it were not for what the pope did with his kingdom, God would be entirely too weak, the apple of the world would certainly fall out of his hand and neither faith nor Gospel could avail anything. But now since the pope comes to his assistance and lays the foundation for him with his many tonsures, caps, robes, wooden shoes, bishop and cardinal hats, organ peals and smoke of incense, sounding of bells and candle-snuffing, bawling in the church and turkeys in their bellies, particularly in those who fast, eating neither milk, eggs nor meat and the like, in which the pope’s holiness consists, every thing will be sustained. And if the pope were in favor of doing away with such spiritual, orderly, holy government, where would the world be? Here we have what Herod and Christ are, two spiritual kingdoms, one unbelieving and the other believing. 123 Now, what is the “star”? It is nothing else than the new light, the oral and public preaching of the Gospel. Christ has two witnesses of his birth and kingdom; the one is the Scripture, the written Word; the other is the voice or the word preached orally. The same word Paul calls in Corinthians 4:6, and Peter in Peter 1:19, a light and lamp. 124 The Scriptures are not understood until the light is risen, for through the Gospel the prophets arose; therefore the star must first arise and shine. In the New Testament sermons must be preached orally, with living voices publicly, and that which formerly lay concealed in the letter and secret vision must be proclaimed in language to the ear. Since the New Testament is nothing else than a resurrection and revelation of the Old Testament, as Revelation 5:9 testifies, where the Lamb of God opens the Book with its seven seals. We furthermore see that all the preaching of the apostles was nothing else than a presentation of the Scriptures upon which they built. Christ did not write his doctrines himself as Moses did, but he gave them orally, and commanded that they should be published abroad by preaching, and he did not command that they should be written. Likewise the Apostles wrote very little, except Peter, Paul, John, Matthew and a few others; from the rest we have nothing, for many do not consider the epistles of James and Jude apostolic writings. Those who have written do nothing more than direct us to the Scriptures of the Old Testament, just as the angel directed the shepherds to the manger and the swaddling clothes and the star led the wise men to Bethlehem. 125 Nor do we need any more New Testament books concerning Christian doctrine, but we need good, learned, spiritual, faithful preachers in every locality who without books can draw forth the living Word from the old Scriptures and make it plain and simple to the people, just as the apostles did; for previous to their writing they preached and conferred with the people by word of mouth, which was strictly the apostolic and New Testament mode of evangelical work. This is also the right star, testifying of Christ’s birth and the angelic message concerning the swaddling clothes and the manger. 126 That there was a necessity of writing books was in itself a great detriment and denotes an infirmity of the human spirit and does not arise out of the nature of the New Testament. For instead of pious preachers there came heretics, false teachers and all kinds of errorists giving the sheep of Christ poison in the place of pasture. Hence in order to rescue at least some of the sheep from the wolves it was necessary to write books in harmony with the Scriptures, so that as much as possible the lambs of Christ might be fed and the Scriptures preserved in their purity, thereby enabling the sheep to protect themselves against the wolves and to be their own guides when their false shepherds would not lead them into the green pastures. 127 Luke says in his preface, Luke 1:1, that he was influenced to write his Gospel by the fact that some had undertaken to write the history of Christ in whose reliableness he did not have full confidence. It was the object of all the epistles of Paul to guard and foster what he had taught before, doubting not that he had preached much more abundantly than he wrote. If wishing did any good, one could wish nothing better than that all books were simply destroyed and that nothing remained in the world except that which Christians formerly had, namely, the pure Scriptures alone or the Bible. It contains more than is necessary of all kinds of art and doctrine which man ought to know, but wishing is now to no purpose; would to God there were only good books besides the Bible. 128 Let it suffice for the present that this star is the visible sermon and the bright revelation of Christ as he is concealed and foreshadowed in the promises of the Scriptures. Therefore, whoever sees the star certainly recognizes the king of the Jews, the newly-born Christ. For the Gospel teaches nothing else but Christ and therefore the Scripture contains nothing else than Christ. But he who does not recognize Christ may hear the Gospel, or indeed carry the book in his hands, but he has not yet its real meaning. To have the Gospel without its meaning is to have no Gospel; and to have the Scripture without recognizing Christ means to have no Scripture and is nothing else than to let this star shine and yet not see it. 129 Therefore the Herodites and the people of Jerusalem fare thus: the star rises over their land and over their heads, but they do not see it. Hence, when the Gospel arose over the Jewish people, as Isaiah says in the Epistle, Romans 10:21, they let it shine but did not acknowledge it. Of this Paul writes, 2 Corinthians 4:3,4, “And even if our Gospel is veiled, it is veiled in them that perish: in whom the god of this world,” that is, the devil, “hath blinded the minds of the unbelieving, that the light of the Gospel of the glory of Christ, who is the image of God, should not dawn upon them.” From this it is evident, that unbelief alone is the cause of blindness, on account of which they do not see the Gospel although it shines and is preached without ceasing. That it is impossible for Christ and his Gospel to be acknowledged by reason, but by faith alone, is here plainly taught. And the seeing of the star signifies this individual star. 130 The wise men signify, and are themselves the first fruit of heathendom converted unto faith through the Gospel. For the heathen were the wise men, that is, people of nature, living according to their reason, who did not have the law and the prophets, as ‘the Jews, but walked only according to nature, without the divine law and the Word. Now, as the natural masters, the wise men, generally deviated from the line of right, and converted the natural art into witchcraft and sorcery, as stated above, so the natural reason when left to itself, and not assisted by the doctrines of God, most certainly will go astray, and will loose itself in error and blindness as a veritable witch, full of all manner of unbelief. 131 Thus Paul writes, Romans 2:14, that the heathen, although the law of God had not been given to them, nevertheless had a natural law of conscience and performed the works of the law, which they found written in their hearts. But though they were far from the truth, and were without the law of God, they were brought to faith much more easily and much sooner than the Jews, for the reason, that the Jews, having the law depended upon it, and thought they had sufficiently satisfied it by their works. Therefore they despised the Gospel as something entirely superfluous and false, because it rejected works, concerning which they boasted so much, and lauded faith alone. The heathen had no ground for such vain boasting, because they were without the law; hence they more easily yielded to the Gospel, acknowledged its necessity, and their need of it. 132 That the wise men came to Jerusalem and inquired after the new born king signifies nothing else than that the heathen were enlightened through the Gospel, came into the Christian church and sought Christ. For Jerusalem is a figure of the Christian church, into which God’s people are gathered, which in German may be called, vision of peace, because in the Christian church peace is seen, that is, when all have a good conscience, and peaceful confidence of heart, who, being in the Christian church and being true Christians, have forgiveness of sins through the grace of God. 133 Now in this peaceful place, Herod the devourer of men, would reign at all times; for all the doctrines and works of men, have in them this vexatious evil, that they in their very nature mislead, oppress, and destroy the true Jerusalem, en-snaring good consciences and pious hearts, teaching them to trust in themselves and in their good works, thereby causing faith to perish, peace and a good conscience to be destroyed, while the rule of Herod with its great show and clamor and faithless works, alone remains. This is what our Gospel wishes to say, that thus Christ was born and sought after at the time of Herod, in the very city of his kingdom. For evangelical truth wages its whole warfare with the false holiness of Herod, and every time it renews the strife it finds Herods, who rule the people with their doctrines and human works, and these things are so for no other reason than that the truth condemns these doings of theirs and teaches the pure grace of God instead of works and pure faith instead of law, in order to rescue the people of God from the reign of Herod, and save them for the true Jerusalem. 134 When Herod heard this he was troubled and all Jerusalem with him. Why? Because Herod was afraid of another king, the true king, for he himself, with force wanted to be the only king. It came to pass, that through the Gospel the heathen began to praise Christ and to have faith, contrary to the works and doctrines of men; thereupon the Jews became enraged, because they could easily perceive that if this matter should grow and spread, their affairs would soon be considered worthless, and their great and false doings would surely be brought to shame. This they could not endure, and therefore they began to rage, as is shown by the history of the apostles. For they knew very well that the progress of the Gospel, their government, honor, power and riches, which they had in such abundance under the spiritual reign of Herod, would receive a powerful blow. 135 Human works and doctrines at all times yield much revenue and carnal gain, while the doctrines of God and the work of Christ bring the cross, poverty, ignominy, and all kinds of calamity, which the holiness of Herod can not endure. Thus it happens always, that they who have ensnared and oppressed the poor with an erring conscience and with human doctrines, do not like to hear that poor, miserable consciences receive instruction, attain a right understanding, and seek the simple, pure Word of God and faith. Many say that they want a new king, and have seen his star; for thus the pope, bishops, holy fathers and lords could not indulge their carnal desires. 136 Therefore, it is not at all agreeable nor serviceable to the reign of Herod that the wise men, the learned, the laity, who know nothing, should begin to speak of the light of the Gospel, and to inquire about another matter in the midst of Jerusalem, paying no attention to spiritual pomp of the rulers. This must indeed have frightened Herod and his associates because it concerned their purses and their belly. Yes, it also frightened all Jerusalem; for many pious people, though they hated the reign of Herod and wished that it were not thus, also were afraid that the truth might be brought to light at an unpropitious time, that through it a tumult and confusion might be caused in the world, that the government might be attacked, and that perhaps this tumult could not without great detriment, be suppressed. Therefore they thought that it might be better to withhold the truth for a time, or to bring it forth in such a manner as not to frighten Herod, and arouse him to some desperate action. 137 But the wise men do not inquire after his fright and anger, but speak openly of the star and the new king and are not in the least concerned that the heavens might fall. For one must neither confess nor deny the Gospel on account of any particular person; it is God’s Word, Herod must yield to it and follow it. Does he rage however? Then let him rage, Christ must remain in preference to him. 138 And now behold! Herod is foremost to learn of the new king, not with sincerity but with deceit, and so he gathers together all the learned men and diligently searches the Scripture, as though he were anxious to learn the truth, and yet we know that it was his determination to accomplish his own will and intention instead of obeying the Scripture. Here we arrive at the real character of Herod; here we see the pope and his followers truly portrayed. 139 But that no one may blame me for applying this to the pope, and comparing his holy order and its reign so contemptuously with that of Herod. I want it understood that I do it because it is my Christian duty and a debt of faithfulness which I feel in my conscience that I owe every one. If the truth and experience do not prove all that I say, then let any one who will chastise me for lying; I will fulfill my fraternal office satisfactorily and be excused before God. If any one despises my faithful warning, let him answer for it himself, I want to say to him, that Christ and his doctrine shall not suffer on account of the pope and his spiritual rule. Therefore let every one guard himself against them, as against his eternal destruction, and adhere alone to Christ. Whether it brings the pope and his divines any fortune or honor, does not concern me in the least; I must preach Christ and not the fortune and honor of the pope and his divines. What is said of the pope and his divines, is said of all those who oppress the people with their works and doctrines, and do not teach the true faith, the pure Scripture and the one Christ, as the Jews also did but accomplished very little against the pope and his associates. He who will suffer himself to be misled has herewith heard my warning: I am innocent of his blood and ruin. 140 That Herod called the princes, priests and scribes of the people together and inquired of them concerning the birth of Christ, is the same as our spiritual kingdom, and is what the unbelieving tinkers are doing; they keep the Scriptures to themselves, and what they teach is presumably contained in the Scripture, but in this sense, that their own opinion comes first, and the Scriptures must be twisted so as to agree with their opinion. For their intention is to use the Scripture only to this end, that it may suppress the truth and satisfy, their own doings, just as Herod searched in the Scriptures for no other purpose than that he might slay Christ. 141 Thus our Herod is doing, with his Herodites, the people; he indeed searches the Scriptures and uses it, but he explains it only in such a way that he may destroy its real sense, and read into it his own sense. With such show even the elect are deceived; for there is no greater show, which frightens and deceives every conscience, than that which sets forth the name of God and claims only to search and follow God’s Scripture and Word, while at the same time it seeks thereby only to oppose and to quell the Scriptures with all their contents. Therefore the wise men do not see the star of Jerusalem, and do not know where they shall go. And all who walk among such genteel and glittering folks will be deceived and will lose the real Christian sense on account of the great bustle and glittering exterior of unbelieving divines, unless they grasp firmly the pure Scripture. 142 Although both Herod and the wise men received the Scriptures here from the priest, Herod received them in a false and vicious sense. The wise men received them in a right and good sense; therefore they see again the star shining, and are rescued from Herod’s hypocrisy under which they had lost the star. As here the strife between Herod and the wise men is signified, so also is signified the strife between the true and the false divines who place themselves over the Scriptures, that the true divines are indeed a trifle in error, and for a little while lose the true light, but they do not continue in error. They finally grasp the true sense of Scripture, come again to the clear light, and let the Herods praise themselves in their false understanding of the Scripture. 143 Concerning this St. Paul writes, 2 Timothy 3:1-9: “But knew this, that in the last days, grievous times shall come. For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy. Without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good, traitors, headstrong puffed up, lovers of pleasures rather than lovers of God; holding a form of godliness, but having denied the power thereof: from these also turn away. For of these are they who creep into houses, and take captive silly women laden with sin, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth. And even as Jannes and Jambres withstood Moses, so do these also withstand the truth; men corrupt in mind, reprobate concerning the faith. But they shall proceed no further for their folly shall be evident unto all men, as theirs also came to be.” etc. 144 I think that here St. Paul has spoken freely, and pointed out our spiritual lords, and Herod’s holy domestics. Indeed there is not a letter here, which cannot be seen by any one publicly verified in the spiritual order. But they have a petrified pate, and imagine that this does not speak of themselves at all; and fancy that because the pope fortifies them with parchment and pencil, they are greatly wronged if one understands Paul’s words to mean them. Therefore we must consider this rich text of Paul’s a little more closely so that we may clearly see and recognize Herod. He says that in the last times there should come people who had been running for many years already, and who were dangerous, because on account of such deceivers, few people would be saved, destroying the faith and slaying souls with their human doctrines and individual nonsense. 145 The apostle would not be understood to mean the common people, whom they now call wordlings or laymen, but his words are clear and forcibly point to the tonsure crowned and hooded people, the spiritual kingdom. For among others of their noble virtues, he mentions very notably their chief virtue, namely, that they affect the appearance of the Christian life and of the service of God, but renounce the reality. Who does not know who they are. Where is the spiritual life, God’s service, holy orders, except in their institutions and cloisters. Likewise he says, “They creep into houses, and lead captive silly women,” teaching them constantly, which is clearly said of teachers and preachers, particularly of mendicant friars and vagabonds. Likewise the statement that they withstand the truth, as Jannes and Jambres withstood Moses, signifies plainly that he is speaking of those who preach and rule among the people. But let us give attention to another class. 146 First, they are the Philauti, who think much of themselves and are well pleased with themselves; everything they do is well done and right; they alone will get to heaven, and are the only ones who have found the right way; they alone are the Christian church, and they are the only people who rule heaven and earth. Compared with them, other people are poor sinners, in a dangerous relation, and must buy from them intercessions, good works and merit. Finally, they have accomplished so much, that all other Christians are called worldlings, while they are the divines. It cannot be expressed how this title pleases them, how they think themselves too good for other relations, and how there are other people on earth to whom the name Philauti can be given than to themselves. The apostle has indeed hit them well; but above all, their chief lord, the pope, who fairly stinks with self-esteem and self-complacency in all the world, so that they must confess themselves how his spiritual claims are nothing but Philautia, purely his own satisfaction. 147 God help! how much the abomination thinks of himself, how well his station pleases him, how insolently he distinguishes between himself and all other Christians, not only in the temporal but also in spiritual things, doing no more than tickling himself until he laughs himself nearly to death from sheer wantonness, as everyone who sees his life, his kingdom. his bulls, his laws and his doctrines must publicly confess. Such poison others in their respective stations, draw from him, and he helps them in it with liberties, protection, blessing and praise. Afterward the laymen learn it also from them, each one in his good little prayer and peculiar manner, in this way Christian faith must perish, which has its pleasure and good intention in Christ alone, all other affairs being indifferent to it, and it has no preference among them. 148 Secondly, they are haughty. This follows from the first, their own selfesteem, that they exalt themselves in their hearts over all others, thinking themselves better than everybody else. This you can abundantly see in the people and the ministers; how they, beyond measure; shamelessly say and boast of themselves, that the spiritual station is better than the temporal, although Christians are in the latter; but the fact is that the Christian relation alone is good, which will either not suffer such a distinction or it will perish. Yes, this spiritual pride is the foundation upon which their entire kingdom stands; for if it were not respectable and better, all its affairs and government must be destroyed. 149 These two great, low and horrible vices are so artful and so entirely spiritual that they do not see a glimpse of them; yes, they hold them as the very truth and as established righteousness. They go right on also in their satanical would-be holy life, allowing themselves, in their frightful vices, to be called and honored as holy, spiritual and blessed people. 150 Thirdly, they are arrogant. This follows from the former, namely their haughtiness. For haughtiness is not satisfied with honoring one’s self, but it breaks forth and soars so high, esteems itself so highly, hovers entirely in the regions above, sits on the very highest seat and acts outwardly according to its internal sentiment. The difference between haughtiness and arrogance is that haughtiness possesses the heart, while arrogance consists in the external lofty bearing and demeanor. Who cannot see this in the pope and the entire spiritual order? Do they not veritably carry themselves above emperors, kings and princes, and everything both great and small on earth? They have set themselves over man’s possessions, and with free and malicious strength govern both body and soul, as though they had the best right and cause. And if they are told that Christ forbids such arrogance, when he says to his disciples, Luke 22:26, “But he that is the greater among you let him become as the younger,” and Luke 22:25, “Ye shall not have lordship over them as the kings of the Gentiles”, they wrest the entire force of the passage unto themselves by giving an explanation, which no one except themselves can give, by saying that Christ has thereby not forbidden the authority and rulership over others, but that this refers to the intention of the heart, namely that they are not to exalt and esteem themselves better than others. For, say they, there can be a prelate, indeed, who is humble and does not exalt himself in his heart over others, and yet he must soar above them outwardly. Hence they quote several passages from the fathers and thereby blind and fool themselves, and everybody else. 151 The apostle would say of this external imperviousness: I know very well that he who would teach and rule others must be spiritually superior, but they make spiritual that which is bodily; for they want to soar high bodily; their goods, honor, behavior, persons, affairs, right and rule must be over all other goods, honor, persons, affairs and rule. They want to have everything their own way and insist on having it that way too, those dear squires, and therefore convert temporal goods, honor, person, behavior, clothes, etc. into spiritual things. 152 Christ was spiritually the highest on the earth, for he taught everybody, as a teacher and master, but he did not exalt his person over any man. Yea, he served man with all that he had and was able to do. The prophets and apostles undoubtedly were also among the highest on the earth spiritually, but when did ever anyone of them set his person, goods and existence over others, much less over kings and princes. They were much rather subject to them and offered them their service, as Christ also was subject to Caesar, Matthew 17:2-7. Beloved Herodites, the spiritual kingdom is not seen with eyes, and does not rule over goods nor persons, but over souls and spirits through the Word of God. But you convert it into an earthly kingdom, and give it the spiritual name, in order to cover and adorn the accursed arrogance, that you might not be subject to anyone, nor pay interest, taxes and toll, that you might be exempt from every duty, and only receive and rob. 153 I have forgotten and overlooked the fact that I should have credited them with avarice, and must therefore consider it here in the fourth place. This vice is so enormous in the pope and the spiritual order, that wood and stone cry out about it. But this is nothing compared with that which few people see, namely that the spiritual order is founded almost entirely upon usury,, through the highly damnable rental sales, which the pope has instituted as a reserve and patron of avarice, that he might visibly swallow the world. Furthermore, among thousands one scarcely sees the secret avarice prevailing among them, that they are spiritual simply for the sake of bodily maintenance and support. 154 The proverb has hit upon the truth, Despondency makes the monk. “For how many are there not who become spiritual for no other reason than that of anxiety, lest they may not be able to nourish themselves, or must do it with labor and worry. There are now bishops and dignitaries who became such for this very reason. What is it but avarice, when one does not trust God, who created him, to the extent that he will also nourish him? But some also become spiritual because they are despondent on account of their salvation; these however are the few, and since this is no good reason they are not well established. 155 Fifthly, they are slanderers. This must follow from the former virtues. For if their pride, arrogance, avarice and self-esteem are to stand and be preserved, they must equip themselves with armor, and defend themselves against those who chastise such sins with Scripture, as they justly deserve to be chastised, and cannot endure the Scripture. Therefore the pope must here send out his bulls and law, and must curse, damn, slander, and excommunicate all who militate against his kingdom and say it is not God’s Word but the devil’s, all who withstand his holiness and his divines, who must be avoided as the worst of heretics, as St. Peter also proclaimed in 2 Peter 2:2, that such people shall speak evil of the way of truth, and shall afterward say, that they did it all to the honor of God, and for the sake of spiritual possessions. But the pope’s faction, his Herod-like associates, will adhere to him, and will spread such slander and cursing as far as their avarice, pride and arrogance prevail, so that the world shall be filled with blasphemy and curses. 156 O God, heavenly Father! Thy terrible wrath and fearful judgment are visited upon all the world in these dangerous and miserable times, and alas, no one acknowledges it; wilt thou have created all men to no purpose? 157 Sixthty, they are disobedient to parents. Next to obedience unto himself, before and above everything else, God has commanded obedience to parents. But what do the pope and his spiritual kingdom now teach? If a father has reared a son to be a parson or a bishop, he has raised a lord over himself, who is under no obligation to be obedient to him, on account of this great worthiness and the exultant holiness of Herodic spirituality. Therefore the people also as we can see lead a free and unrestrained life. God’s command concerning obedience to parents is disregarded, and they claim that they are under the highest obedience to God; although God has not commanded one single letter of their claim, but it is all of their own invention. Now God does not recall one command, even on his own account much less on account of man’s choosing and selection. Likewise, the cloisters also have come into vogue in order to get rid of this commandment of God; therefore the son or daughter, without the will of the father, leaves the parental roof and goes into the cloister. The holy father pope and his Herodites decide that this is right and proper and so compel the people to break the commandment of God. Thus the entire spiritual order has been made free and independent of the highest and first commandment of the second table. 158 But if you will listen to me, I will from my whole soul, advise you rightly, in the name of Christ Jesus. If your child becomes clerical contrary to your will, whether it be priest, monk or nun, you may, if you chose subsequently, sanction and tolerate the disobedience: But if you do not sanction it, and if you are afraid, that on account of weakness your child might not preserve his chastity, or otherwise might lead a perverse and dissolute life, or perhaps spiritually misguided, or if you should need his support at home then do not dispute about the matter but go, unhesitatingly, and take your child out of the cloister, out of his monk’s dress and tonsure, or whatever else he may have crept into. Do not yield if he has made a hundred thousand vows, and all the bishops in a pile have blessed him. Your child has been entrusted by God to you to govern, and from you he will again be demanded. What answer will you give if you allow him to be lost, when you can advise and save him? If the authorities object, then oppose them in return with the commandment of God, that children are to be obedient to their parents, particularly when parents are concerned about their danger, and will not allow it. Why, the pope’s law allows a wife, unhindered, to take her husband out of the cloister and priesthood. Now the fourth commandment, to be obedient to parents in matters not contrary to God’s commandment, is just as well God’s commandment, as that man and wife shall not be separated. 159 Therefore, I say that the pope takes the liberty from sheer insolence, to remove monks and nuns from the cloisters, though he has no power to do so. The parents have the power to leave their child there or take him away when they please, or as they see it beneficial for the child. 160 But when the Herodites here say, that obedience to parents cease when the service of God orders it, and that the first commandment is above the fourth commandment, then answer them boldly, that God’s service is not their spiritual order, concerning which God has commanded nothing, and that they lie when they call their little invention God’s service. The service of God is nothing else than to keep his commandments. In the first table, his commandments require faith and love to God. Now they do not walk in faith and love to God, who become clerical only in external particular affairs, in which there is less love, than in domestic and worldly affairs. 161 But now alas! many people are pleased to see their children become clerical, because they do not see the danger in it. Some solemnly promise their children to the clerical rank. Such is all pure ignorance concerning the faith and the Christian relation. If however, parents should demand something contrary to God’s commandments, as for example, against faith and love to our neighbor, they are not to be obeyed. Here Christ’s word must stand: “He that loveth father or mother more than me is not worthy of me,” Matthew 10:37, otherwise the commandment of obedience remains. Parents however may and ought to be willing, and even suffer themselves to be persuaded to give their child, when it is possible and necessary for his soul. 162 In this connection another subject of great importance must be considered, namely the marriage of our children. No one indeed is so foolish as to force his child into marriage. This must not be done. When a daughter wishes to marry, I claim that she shall pledge obedience in her virginity, and ask her father’s consent. Neither should she be compelled to take this or that man, but she should have her own free choice; as in the case of Rebekah, Genesis 24:58. When, however, obedience is coerced, I claim that it must be respected. 163 But the question is here whether the father has the power to annul the marriage, when the child became engaged contrary to his will. The pope answers no! releasing the child from obedience to the father; but I say, yes, and do not release the child from obedience to the father. And I think also that no other man has the power to release previous to entering into the marriage relation. But when the relation has already been entered and the fruits are apparent, and they want to remain together, it is very unkind of the father to separate and tear them apart, though he have the power to do so, for however great his power may be, it is a duty he owes to love and friendship, to connive a little, and act according to the child’s desire, that such separation may not be affected by self-will and wantonness, undertaken without any cause whatever. 164 For parents are sometimes inclined to give attention to their own disposition rather than to the benefit and need of the child. Although the child may suffer in this way it is not right on the part of the father, whose duty it is to be friendly and, to the best of his ability, to use his power for his child’s welfare; just as Manoah and his wife listened to Samson’s intercession, to get the wife for him whom he desired, though she was not their choice, Judges 14:8. 165 When it happens, however, that the maid betrothes herself clandestinely, while the father, or the father’s vice-parent had given her another, then she shall trample the pope’s snare under foot, and without any conscientious scruples dismiss the first, and take the second. For the pope has no power to act contrary to God’s command, or to substitute the first engagement and break the second, causing thereby consciences to err, saying that such a maid is an adulteress for marrying the second, and forcing her to the first, claiming that she must suffer, and not willingly take the second, nor demand the conjugal duty. O thou murderer of souls! how miserably thou comfortest consciences! jumbling one thing with another, until there is no more any room for salvation, and causing perilous times! If the maid should beg her father’s pardon, and plead that she may live with the first, because she has such a strong desire, then let her do so; otherwise obedience is a mere farce; she can insist upon conjugal duty and act as though she had never been betrothed. Had this precept been preserved, clandestine engagements would long since have been suppressed, and the great destructive snare for consciences in the pope’s jurisdiction would never have prevailed. 166 Now you can see, I think, how keenly St. Paul understood this spiritual kingdom which would teach all children to be obedient to their parents, and yet give them liberty to choose temporal or spiritual stations, or to continue in those already chosen, without the sanction of the parents. In this way it has simply destroyed and nullified God’s commandment concerning obedience, and thereby so lamentably confused consciences, that they do not know what to do. As they teach disobedience toward parents, and separation from God’s command through their spiritual holiness, so also they teach young and worldly people to act wrong in the marriage relation. 167 But a pious child must learn to honor his parents and to be pleased and satisfied with their dealings with him when they do not act contrary to God’s command. And if he should be able to awaken the dead, or heaven should open its portals at his bidding, he must undertake none of these, knowing that such an act would be contrary to the will of his parents. For he who is obedient to his parents is obedient also to God, whose commandment it is to be obedient to parents. Therefore one should be glad to see destroyed that which is done contrary to parental obedience when not required of God, however good and however great a service of God it may seem to be; for that cannot please God which is contrary to parents, if God has not commanded it. Therefore God speaks through Jeremiah, Jeremiah 29:6, to the parents: “And take wives for your sons and give your daughters to husbands,” etc., so that the children may not take them themselves, but that the parents have the power to dispose of them. More might be said on this point, but let this suffice for this time. 168 Seventhly, they are ungrateful not only toward God, which is a necessary sequence, when they blaspheme, condemn his word and destroy his commandments, but also toward men; for they have received great good and honor from the princes of the whole world, and their entire comfortable life is the sweat and blood of others. Neither do they acknowledge that when a city or district is destroyed they shall contribute and help with their abundant riches and treasures; this is nothing else than simply keeping their treasures in their own pockets. Again, if their interest and goods in any way are interfered with there is no mercy exercised in excommunication, driving and martyrdom. No one thinks or says, “Very well, then, seeing that we have such and such goods or lands and to spare, and since they have had such trouble and ruin, we will now show them love and extend a helping hand.” It is a spiritual blessing and must not serve worldly affairs; yes, they consider it the greatest vice if they should be charitable, and say, “He who does that ravages the goods of the bishopric, cloister and the holy church.” Therefore that the goods of the church may always remain, Christian love and genuine gratitude must perish. And yet those who do such things are not spiritual, holy people, and they will enter into heaven as little as a cow into a mouse-hole. 169 Eighthly, they do not consider holy things. Here the apostle deals them a powerful blow by calling them Anosios, Osios means consecrated, holy, spiritual, such as deal in holy things and are ordained to this end; such as through consecration become spiritual and holy. Anosios, hence, means unconsecrated and unholy. But is he not an insolent apostle who dryly and openly calls these spiritual fellows unspiritual and the consecrated unconsecrated? Have they not the tonsure and are they not anointed with oil? Have they not white gowns, and do they not hold masses, sing high and read low, play organs and pipes, bells and sounding symbols, consecrate churches and chapels, burn incense and sprinkle water, carry the cross and banners, dress themselves in silk and velvet, carry golden caps and silver pyxes, and do everything that is great? If these are not spiritual things, then what is spiritual? Thus the pope and bishops must go astray. Certainly St. Paul is under the pope’s ban, because he has spoken against such a spiritual right, in which purely such spiritual things are performed. 170 No cow, no ass, no swine is so entirely devoid of sense that it would not be able to recognize these things as physical and external, through which no one can become spiritual or holy. Neither do we now call everything of this Herodian rule spiritual and consecrated. Therefore St. Paul rightly calls them the unspiritual ecclesiastics on account of these unspiritual things which cause them to neglect the true spiritual things. He understood their perversion and how they assumed the place of ecclesiastics, and therefore changed their name, as if to say: These men profess to be the spirituals and say that they administer holy things; they are rather the unspirituals, concerning themselves about foolish deeds and neglecting the true spiritual things. 171 For he is called osios or spiritual who administers the Word of God and the sacraments in order that he may lead himself and his fellowmen to God. This is in truth the office of the spirituals. But neither of these do they do; yes, through their abuse of all the sacraments, especially of the mass, they lead themselves and everyone else still further away from God. Neither do they preach the Gospel nor fulfill their spiritual duties rightly. Much could be said concerning this. The apostle has in these words embraced everything that pertains to their true office and on account of which they are called spirituals, and he says: They do none of these things, therefore they are rather the unspirituals. [[This very long sermon on Matt 2:1-12 is divided into 7 parts. In the electronic version, they are found in verses 1-2 (Part 1), verse 3 (Part 2), verse 4 (Part 3), verse 5-6 (Part 4), verses 7-8 (Part 5), verse 9 (

Go, and search diligently, etc. Herod took all possible means to obtain accurate information respecting the child, that he might be sure of destroying him. He not only ascertained the probable time of his birth, and the place where he would be born, but he sent the wise men that they might actually see him, and bring him word. All this might have looked suspicious if he had not clothed it with the appearance of religion. He said to them, therefore, that he did it that he might go and worship him also. From this we may learn, (1.) that wicked men often cloak their evil designs under the appearance of religion. They attempt to deceive those who are really good, and to make them suppose that they have the same design. But God cannot be deceived, and he will bring them to punishment. (2.) Wicked men often make use of the pious to advance their evil purposes. Men like Herod will stop at nothing if they can carry their ends. They endeavour to deceive the simple, allure the unsuspecting, and to beguile the weak, to answer their purposes of wickedness. (3.) The plans of wicked men are often well laid. They occupy a long time; they make diligent inquiry; and all of it has the appearance of religion. But God sees the design; and though men are deceived, yet God cannot be, Prov 15:3. (i) "and worship him also" Prov 26:24

And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?