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that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children

sea, as the sea coast. Here it means the adjacent places, the settlements or hamlets around Bethlehem-all that were in that neighbourhood. We do not know how large a place Bethlehem was; nor, of course, how many were slain. But it was not a large place, and the number could not be very great. It is not probable that it contained more than one or two thousand inhabitants; and in this case the number of children slain was not probably over twenty or thirty. From two years old and under. Some writers have said that in the original this does not mean that they had completed two years; but that they had entered on the second year, or had completed about one year, and entered on the second. But the meaning of the word is doubtful. It is quite probable that they would not be particular about the exact age, but slew all that were about that age. According to the time, &c. He had endeavoured to ascertain of the wise men the exact time of his birth. He supposed he knew the age of Jesus. He slew, therefore, all that were of his age; that is, all that were born about the time when the star appeared, perhaps from six months old to two years. There is no reason to think that he would command those to be slain who had been born after the star appeared.

This destruction of the infants is not mentioned by Josephus, but for this omission three reasons may be given. 1. Josephus, a jewish historian, and a Jew, would not be likely to record any thing that would appear to confirm the truth of Christianity. 2. This act of Herod was really so small compared with his other crimes, that the historian might not think it worthy of record. Bethlehem was a small and obscure village, and the other crimes of Herod were so great and so public, that it is not to be wondered at that the jewish historian has passed over this. 3. The order was probably given in secret, and might not have been known to Josephus. It pertained to the christian history; and if the evangelists had not written, it might have been unknown or forgotten. Besides, no argument can

that were in Bethlehem, and in all the coasts thereof from two years old and under, according to the time

be drawn from the silence of the jewish historian. No reason can be given why Matthew should not be considered to be as fully entitled to credit as Josephus. Yet there is no improbability in the account given by Matthew. Herod was an odious and bloody tyrant, and the facts of his reign prove that he was abundantly capable of this wickedness. The following bloody deeds will show that the slaying of the infants was in perfect accordance with his character. The account is taken from Josephus, as arranged by Dr. Lardner. Aristobulus, brother of his wife Mariamne, was murdered by his direction at eighteen years of age, because the people of Jerusalem had shown some affection for his person. In the seventh year of his reign he put to death Hyrcanus, grandfather of Mariamne, then eighty years of age, and who had formerly saved Herod's life; a man who, in every revolution of fortune, had shown a mild and peaceable disposition. His beloved and beautiful wife, Mariamne, was publicly executed, and her mother Alexandra soon after. Alexander and Aristobulus, his two sons by Mariamne, were strangled in prison by his orders upon groundless suspicions, as it seems, when they were at man's estate, were married, and had children. In his last sickness, a little before he died, he sent orders throughout Judea, requiring the presence of all the chief men of the nation at Jericho. His orders were obeyed, for they were enforced with no less penalty than that of death. When they were come to Jericho, he had them all shut up in the circus; and calling for his sister Salome, and her husband Alexis, he said to them: "My life is now short. I know the jewish people, and nothing will please them better than my death. You have them now in your custody. As soon as the breath is out of my body, and before my death can be known, do you let in the soldiers upon them, and kill them. All Judea, then, and every family, will, though unwillingly, mourn at my death." Nay, Josephus says, that with tears in his eyes he conjured them, by their love to him and their fidelity to God, not to fail of

which he had diligently inquired' | was spoken by Jeremy" the prophet, of the wise men.

17 Then was fulfilled that which 1 Ver. 7.

doing him this honour. What objection, after this, can there be to the account of his murdering the infants at Bethlehem? Surely there could be no cruelty, barbarity, and horrid crime, which such a man was not capable of perpetrating.

17. 18. Jeremy. Jeremiah. This quotation is taken from Jer. xxxi. 15. The word fulfilled here, is taken evidently in the sense that the words in Jeremiah aptly express the event which Matthew was recording. The original design of this prophecy was to describe the sorrowful departure of the people into captivity, after the conquest of Jerusalem by Nebuzaradan. The captives were assembled at Rama, Jeremiah himself being in chains, and there the fate of those who had escaped in the destruction of the city, was decided at the will of the conqueror, Jer. xl. 1. The nobles had been slain, and the eyes of their king put out after the murder of his sons before his sight, and the people were then gathered at Rama in chains, whence they were to start on their mournful journey, slaves to a cruel monarch, leaving behind them all that was dear in life. The sadness of such a scene is well expressed in the language of the prophet, and no less beautifully and fitly applies to the melancholy event which the evangelist records, and there could be no impropriety in his using it as a quotation.

Rama was a small town in the tribe of Benjamin, not far from Bethlehem. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Gen. xxxv. 7-19. Rama was about six miles northwest of Jerusalem, near Bethel. The name Rama signifies an eminence, and was given to the town because it was situated on a hill. Rama is commonly supposed to be the same as the Arimathea of the New Testament-the place where Joseph lived, who begged the body of Jesus; see Matt. xxvii. 57. This is also the same place in which Samuel was born, where he resided, died, and was buried, and where he anointed Saul as king; 1 Sam. i. 1, 19; ii. 11; viii. 4; xix. 18; xxv. 1. Mr. King, an American missionary,

saying,

18 In Rama was there a voice 2 Jer. xxxi. 15.

was at Rama-now called Romba-in 1824; and Mr. Whiting, another American missionary, was there in 1835. He says, "the situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the north-west, on an eminence commanding a view of a wide extent of beautiful, diversified country. Hills, plains, and valleys, highly cultivated fields of wheat and barley, vineyards and oliveyards are spread out before you as on a map; and numerous villages are scattered here and there over the whole view. To the west and north-west, beyond the hillcountry, appears the vast plain of Sharon, and farther still you look out upon the great and wide sea. It occurred to me as not improbable that in the days of David and Solomon, this place may have been a favourite retreat during the heat of summer; and that here the former may have often struck his sacred lyre. Some of the psalms, or at least one of them, see Ps. civ. 25, seem to have been composed in some place which commanded a view of the Mediterranean; and this is the only place, I believe, in the vicinity of Jerusalem, that affords such a view.".

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Rama was once a strongly fortified city. but there is no city here at present. half-ruined Mohammedan mosque, which was originally a christian church, stands over the tomb of the prophet; besides which, a few miserable dwellings are the only buildings that remain on this once celebrated spot.

There is a town about thirty miles north-west of Jerusalem, on the road to Joppa, now called Ramla, or Ramle, which is described by many geographers, and some of the best maps, as the Rama of Samuel, and the Arimathea of Joseph. It commanded a view of the whole valley of Sharon, from the mountains of Jerusalem to the sea, and from the foot of Carmel to the hills of Gaza.

By a beautiful figure of speech, the prophet introduces the mother weeping over the tribe, her children, and with them weeping over the fallen destiny of Israel, and over the calamities about to come upon the land. Few images could

heard, lamentation, and weeping, | behold, an angel of the Lord apand great mourning, Rachel weep- peareth in a dream to Joseph in ing for her children, and would not Egypt, be comforted, because they are not. 19¶ But when Herod was dead,

be more striking than thus to introduce a mother, long dead, whose sepulchre was near, weeping bitterly over the terrible calamities that befel her descendants. The language and the image aptly and beautifully expressed the sorrows of the mothers in Bethlehem, when Herod slew their infant children. Under the cruelty of the tyrant almost every family was a family of tears; and well might there be lamentation, and weeping, and great mourning.

We may remark here, that the sacred writers were cautious of speaking of the characters of wicked men. Here was one of the worst men in the world, committing one of the most awful crimes, and yet there is not a single mark of exclamation; not a single reference to any other part of his conduct; nothing that could lead to the knowledge that his other conduct was not upright. There is no wanton and malignant dragging him into

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20 Saying, Arise, and take the young child and his mother, and go

the narrative, that they might gratify malice, in making free with a very bad character. What was to their purpose, they record; what was not, they left to others. This is the nature of religion. It does not speak evil of others, except when necessary, nor then does it take pleasure in it.

19. Herod was dead. See Note on ver. 15. Herod left three sons, and the kingdom at his death was divided between them. To Archelaus was given Judea, Idumea, and Samaria; to Philip, Batanea, Trachonitis, &c. ; to Antipas, Galilea and Perea. Each of the sons of Herod was also called Herod, and these are the individuals who are so frequently referred to in the New Testament during the ministry of the Saviour and the labours of the apostles The following table will show at a glance the chief connexions of this family, as far as they are mentioned in the sacred history.

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20. They are dead which sought, &c. This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod

Herod Antipas. Matt. xiv. 1

Herodias, before married to her uncle Philip.

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into the land of Israel: for they are | chelaus did reign in Judæa in the dead1 which sought the young child's room of his father Herod, he was life. afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee :2

21 And he arose, and took the young child and his mother, and came into the land of Israel.

22 But when he heard that Ar1 Exod. iv. 19.

22. He heard that Archelaus did reign. Archelaus possessed a cruel and tyrannical disposition, similar to his father. At one of the passovers he caused three thousand of the people to be put to death in the temple and city. After he had reigned nine years he was banished for his crimes to Gaul, where he died. Joseph, knowing the character of Archelaus, and fearing that he could not be safe in his dominions, went as he was directed by God into Galilee. The parts of Galilee. The country of Galilee. At this time the land of Palestine was divided into three parts: Galilee, on the north; Samaria, in the middle; and Judea, on the south. Galilee was under the government of Herod Antipas, who was comparatively a mild prince; and in his dominions Joseph might find safety.

23. Nazareth. This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley, and partly on the declivity of a hill; Luke iv. 29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness; John iv. 46. It is now a large village, with a convent and two churches. One of the churches, called the church of the Annunciation, the finest in the Holy Land, except of the holy sepulchre in Jeru

salem.

A modern traveller describes Nazareth as situated upon the declivity of a hill, the vale which spreads out before it resembling a circular basin, encompassed by mountains. Fifteen mountains appear to meet to form an enclosure for this beautiful spot, around which they rise like the edge of a shell, to guard it against intrusion. It is a rich and beautiful field in the midst of barren mountains.

23 And he came and dwelt in a Ch. iii. 13. Luke ii. 39.

Another traveller speaks of the streets as narrow and steep, the houses, which are flat-roofed, are about two hundred and fifty in number, and the inhabitants he estimates at two thousand. The population of the place is variously stated, though the average estimate is three thousand; of whom about five hundred are Turks, and the residue nominal Christians.

As all testimony to the truth and fidelity of the sacred narrative is important, we have thought ourselves justified in connecting with this article a passage from the journal of Mr. Jowett, an intelligent modern traveller; especially as it is so full an illustration of the passage of Luke already cited.

"Nazareth is situated on the side, and extends nearly to the foot, of a hill, which, though not very high, is rather steep and overhanging. The eye naturally wanders over its summit, in quest of some point from which it might probably be that the men of this place endeavoured to cast our Saviour down, Luke iv. 29, but in vain : no rock adapted to such an object appears here. At the foot of the hill is a modest, simple plain, surrounded by low hills, reaching in length nearly a mile; in breadth, near the city, a hundred and fifty yards; but farther south, about four hundred yards. On this plain there are a few olive and fig trees, sufficient, or rather scarcely sufficient, to make the spot picturesque. Then follows a ravine, which gradually grows deeper and narrower towards the south; till, after walking about another mile, you find yourself in an immense chasm, with steep rocks on either side, from whence you behold, as it were beneath your feet, and before you, the noble plain of Esdraelon. Nothing can be finer than the apparently immeasurable prospect of this plain, bounded on the south by the mountains of Samaria.

city called Nazareth:1 that it might the prophets, He shall be called a be fulfilled which was spoken by

1 John i. 45.

The elevation of the hills on which the spectator stands in this ravine is very great; and the whole scene, when we saw it, was clothed with the most rich mountain blue colour that can be conceived. At this spot, on the right hand of the ravine, is shown the rock to which the men of Nazareth are supposed to have conducted our Lord, for the purpose of throwing him down. With the Testament in our hands, we endeavoured to examine the probabilities of the spot; and I confess there is nothing in it which excites a scruple of incredulity in my mind. The rock here is perpendicular for about fifty feet, down which space it would be easy to hurl a person who should be unawares brought to the summit; and his perishing would be a very certain consequence. That the spot might be at a considerable distance from the city is an idea not inconsistent with St. Luke's account; for the expression, "thrusting Jesus out of the city, and leading him to the brow of the hill on which their city was built," gives fair scope for imagining that in their rage and debate, the Nazarenes might, without originally intending his murder, press upon him for a considerable distance after they had quitted the synagogue. The distance, as already noticed, from modern Nazareth to the spot, is scarcely two miles; a space, which, in the fury of persecution, might soon be passed over. Or, should this appear too considerable, it is by no means certain but that Nazareth may at that time have extended through the principal part of the plain, which I have described as lying before the modern town. In this case, the distance passed over might not exceed a mile. I can see, therefore, no reason for thinking otherwise, than that this may be the real scene where our divine prophet Jesus received so great a dishonour from the men of his own country and of his own kindred."

Mr. Fisk, an American missionary, was at Nazareth in the autumn of 1823. His description corresponds generally with that of Mr. Jowett. He estimates

Nazarene.

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2 Num vi. 13. Judg. xiii. 5. 1 Sam. i. 11. Am. ii. 10-12. Acts xxiv. 5.

the population to be from three thousand to five thousand, viz. Greeks, three hundred or four hundred families; Turks, two hundred; Catholics, one hundred; Greek Catholics, forty or fifty; Maronites, twenty or thirty; say in all seven hundred houses. ¶ That it might be fulfilled-by the prophets, &c. The words here are not found in any of the books of the Old Testament; and there has been much difficulty in ascertaining the meaning of this passage. Some have supposed that Matthew meant to refer to Judg. xiii. 5, to Samson as a type of Christ; others that he refers to Isa. xi. 1, where the descendant of Jesse is called a Branch; in the Hebrew Netzer. Some have supposed that Matthew refers to some prophecy which was not recorded, but handed down by tradition. But these suppositions are not satisfactory. It is a great deal more probable that Matthew refers not to any particular place, but to the leading characteristics of the prophecies respecting him. The following remarks may make this clear. 1. He does not say, by the prophet, as in ch. i. 22; ii. 5, 15, but, by the prophets, meaning no one particularly, but the general character of the prophecies. 2. The leading and most prominent prophecies respecting him were, that he was to be of humble life; to be despised, and rejected. See Ps. xxii. Isa. liii., 2 3, 7, 8, 9, 12. 3. The phrase he shall be called, means the same as he shall be. 4. The character of the people of Nazareth was such that they were proverbially despised and contemned. John i. 46; vii. 52. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, and esteemed of low birth; to be a root out of dry ground, having no form or comeliness. And this was the same as had been predicted by the prophets. When Matthew says, therefore, that the prophecies were fulfilled, it means that the predictions of the prophets that he should be of humble life, and rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such.

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