Matthew 2:1–23

The fact is, the word "when" in English sounds to the ordinary English reader like a note of time. Nothing in the Greek answers to it. The Greek is simply "Now Jesus having been born in Bethlehem of Judea" — a fact of all importance to His history.

It simply means that these easterners came after He was born. Many months, or more than a year, might have passed in between. The wise men had first seen the star in the east, most probably at the time of our Lord's birth. That confirms it. After seeing the star, they had many preparations to make before they could set out. Then they had a long way to travel. Travelling in those days was hard and slow in the eastern parts of the world.

David was anointed in the house of Jesse the Bethlehemite, so it seems this was the place of David's birth. That is why Luke 2:11 calls it the "city of David." It was also the birthplace of Jesus. Though it was "little among the thousands of Judah," it agreed better with His humiliation. Bethlehem means "house of bread." That is a very fitting name for the place the Saviour should come from as a man — He who was the living bread that came down from heaven.

Joseph and Mary are at Nazareth, but Christ must be born at Bethlehem. And the decree goes out from Caesar Augustus that all the world should be registered. All the machinery of that vast empire is set in motion to bring God's purpose about. This is very comforting to His own.

The Herods came from Idumea. The Roman government made them rulers in name over Judea and Galilee. The name Idumea is the Greek equivalent of Edom, the land of the descendants of Esau. So the position of the Jews in the days of the Gospels was deeply humiliating. They were not only under the rule of the Gentile power at Rome, but a son of Esau ruled over them in the land... And the New Testament opens with an Edomite trying to destroy Him who was born King of the Jews. This ruler held Edom as well as Judea and Galilee.

The Greek word here, translated "wise men," is magi. Magicians and magi are often lumped together, but they are not necessarily the same. Philo describes the magi as men who gave themselves to studying nature and to thinking on the divine perfections — men worthy to be the counsellors of kings. How the magi connected the star with "the King of the Jews" is not known. The Jews had been scattered among the nations, so the magi may have heard of the prophecy of Balaam (Numbers 24:17) or of Daniel's prophecy. God warned them in a dream not to return to Herod. In the same way He may have led them to connect these prophecies with the appearance of the star.

The chapter gives us in a nutshell the story of the entire Gospel. Jerusalem is the City of a great King, yet the true King is not known there. In His own royal residence, His people do not know He has come. Strangers from distant lands seek Him and want to know and worship Him.

God would have a fitting testimony to such a Messiah; and if the Jews were unready, He would gather from the very ends of the earth some hearts to welcome Jesus.

What is man's position as a fallen sinner? Where is he, now that he has broken loose from God's control? This is the first question of the Old Testament. The rest of the Old Testament works out the answer in all its ugly detail, until we reach the closing chapter of Malachi, which ends with the significant word "curse." Then we open the New Testament. Not by accident, the first question on record there is "Where is He …?" We read on, and find the glorious answer.

"I am the root and the descendant of David." The "I" is emphatic. His connection with Israel in royalty is asserted here. As divine He is the Root of David's house. As man He is the descendant of David. He is David's Lord and David's Son. The crown of Israel is His because of who He is, and His too by promise and prophecy. He was born King of the Jews. He died as King of the Jews. He shall reign as King of the Jews.

The Gentiles formally acknowledge Him as King of the Jews. The will of God guides them, acting on the hearts of their wise men.

"We saw his star in the east." This is merely a historical fact. There is nothing wrong in the translation, but "we have seen it" has quite a different force to the mind. "We have seen" is a present, lasting effect in their minds. His star had been revealed to them, and under the present influence of that they had come to worship.

Balaam was the last man known in the east as a prophet, before the Gentiles were broken in the presence of Israel. He was certainly a wicked man, but God used him to speak the most remarkable predictions of Israel's coming glory. And that very prophecy had closed with a reference to the Star that should rise out of Jacob. Hundreds of years later, traces of this prophecy still lingered among the people of the east.

The star was surely supernatural. Kepler pointed to a conjunction of planets. But no conjunction of planets could be called a star. And none could have produced such a complete conviction in men who knew the heavens well. It was, in fact, a beautiful witness of the God of nature to the men of nature.

These princes brought their gifts, gifts such as nobles from far away would bring to a king. But "when they saw the child with Mary His mother," they recognised His divine glory first, and they "fell down and worshipped Him." Then they acknowledged His kingship and brought out their gifts. They worshipped God and gave gifts to the King.

With the greatest readiness these men of the Bible turned up Micah 5:2 and read out to the king the well-known words. Yet not one step did these men take in the direction of Bethlehem to see if the promised King was there. There is nothing more heartless than mere Bible knowledge without faith.

God spoke to the wise men, first by a star and then by a dream. To the religious men in Jerusalem He did not speak at all. There had been days when the high priest among them had been in touch with God by means of the Urim and Thummim. Now God was silent to them.

Herod was king at Jerusalem, so he was deeply shaken by the announcement that the King of the Jews was born. It touched him very closely, because he knew that if the true Messiah had come, he could no longer be king himself. Besides, the news that God's King had come was enough to alarm the conscience and awaken fear and dread. Others felt the same... There were no thunderclaps or lightning, no threats, no sound of alarm; yet they were troubled... The king's troubled state of mind led him to make inquiry... but with all the unquestionable evidence in front of him, he did not think the Messiah worth seeking.

Herod, the king, was troubled and all Jerusalem with him. He feared for his throne, which was not his. Jerusalem knew what Herod's fear meant — rebellion, bloodshed, and suffering.

It is not surprising, we say again, that Herod should be troubled when he heard the news, for here was apparently a rival claimant to his throne. But we read that "he was troubled, and all Jerusalem with him." So the coming of the Saviour produced not celebration but dismay among the very people who claimed to be waiting for Him! Something was terribly wrong, since so far this was only the recoil of their twisted instincts. They had not seen Him. He had done nothing yet. They only sensed that His coming would mean the spoiling of their pleasures instead of the fulfilment of their hopes.

"All Jerusalem" is sweeping enough, surely. The expression would include the learned and the unlearned, old and young, clergy and laity. All Jerusalem was troubled!

Look at the words, "and all Jerusalem with him." Let each of us underline that word "all" in our minds. It clearly means Pharisees and Sadducees included. True, these religious men had a knowledge of their Scriptures, for they could quote Micah 5:2 at once in reply to Herod's demand. Yet the only practical use they made of their knowledge was to give Herod an opportunity to kill the infant Messiah.

Yet these men did not take one step toward Bethlehem to see if the promised King was there. There is nothing more heartless than mere Bible knowledge without faith. Strange as it may seem, it is possible to go down to an eternal hell with a mind crammed with Bible truth.

When the first breath of this news reaches Jerusalem, the result is dismay in everyone. The king, the priests, the scribes — all are in turmoil. There was no heart for Jesus. But God will always have a testimony. If the Jews will not have Him, the Gentiles come; and it is grace that brings this about... Jerusalem sides with the false king, and does not care to receive Him. Those who were despised as dogs have the honour of truly recognising the claims of the Messiah. The Jews themselves had to teach them the first lessons of prophecy.

But does news of Christ trouble you now? Then you are like Herod. I wish to God that you were troubled, but on the right account. I wish you were anxious about your soul and crying, "What must I do to be saved?"

Herod was king at Jerusalem, so he was deeply shaken by the announcement that the King of the Jews was born. It touched him very closely, because he knew that if the true Messiah had come, he could no longer be king himself. Besides, the news that God's King had come was enough to alarm the conscience and stir up fear and dread... The king's troubled state of mind led him to make inquiry. He first gathered the men he judged best able to give him information. He demanded that they tell him where the Christ was to be born. But though their reply was correct, it did not relieve his trouble.

By order of the king they were called together, not in a special session of the Sanhedrin, but in a larger gathering. He commanded all the chief priests and scribes to present themselves and to bring out the scrolls of the law, the prophets and the writings. Now Herod puts his question: where is the Messiah to be born? The answer comes at once from the prophecies of Micah, at the start of his fifth chapter: Bethlehem of Judea. There was no dissenting voice. They were all orthodox and knew the Scriptures perfectly. But it was head knowledge, and it never touched their consciences.

It is a very striking thing. If you want solid information you must go to the Scriptures. Even that godless man Herod had to go to Scripture. Where did Herod get his information? From the pages of Scripture. And where do men get real light and truth today? Again, it is from the Scriptures.

With the utmost readiness these men of the Bible turned up Micah 5:2 and read out the well-known words to the king... Yet not one step did these men take in the direction of Bethlehem to see if the promised King was there. There is nothing more heartless than mere Bible knowledge without faith. Strange as it may seem, it is possible to go down to an eternal hell with a mind crammed full of Bible truth.

They knew the answer (from Micah 5:2), but they seemed to have no more desire for Christ than Herod did. Surely any honest reality of faith would have gladly desired to join the wise men in such a quest.

The shepherds of Luke 2 knew of His birth within a few hours. These eastern astronomers knew within a few days, or weeks at the most. But several months must have passed before the priests and scribes had the smallest hint of what had happened. God spoke to the wise men first by a star and then by a dream. To the religious leaders in Jerusalem He did not speak at all. Yet there had been days when the high priest among them was in touch with God through the Urim and Thummim. Now God was silent to them.

People generally felt that someone was coming. They studied the letter of the word with such remarkable care that they could say where the Messiah would be born. Yet that study was lifeless. Unless we connect everything with Jesus, we fail to get the profit from any portion of Scripture.

When these strangers saw the star, they set out for Jerusalem, the traditional royal capital. When they arrived, God meets them; and it is remarkable how He does so. It is by His word, and His word interpreted by those who had not the smallest interest of heart in the Messiah. They were quite right in their interpretation; they knew where Messiah was to be born.

It is a very striking thing that if you want solid information you must go to the Scriptures. Even that godless man Herod had to go to Scripture. Where did Herod get his information? From the pages of Scripture. And where do people get real light and truth today? Again, it is from the Scriptures.

David was anointed in the house of Jesse the Bethlehemite. So it appears to have been the place of David's birth, and this is why Luke 2:11 calls it the "city of David." It was also the birthplace of Jesus. Though it was "little among the thousands of Judah," that matched His lowliness all the better. Bethlehem means "house of bread." That is a very fitting name for a place from which the Saviour should come as a man — He who was the living bread that came down from heaven.

The greatest interest of Bethlehem is that it marks the birthplace not only of David, but of his greater Son. God is overruling all, He brings this about. Joseph and Mary are at Nazareth, but Christ must be born at Bethlehem. And the decree goes out from Caesar Augustus that all the world should be enrolled. All the machinery of that vast empire is set in motion to bring God's purpose about. This is very comforting to His own.

The scribes in Herod's court hold the prophetic word in their minds, clear, full and correct. They can teach it to others. It is bright and exact in their intellect and memory. But they make no use of it themselves. A solemn sight indeed! They sent the men of the east on their way from Jerusalem to Bethlehem in the bright light of the prophet Micah. But they do not take one step along that road themselves.

Yet not one step did these men take in the direction of Bethlehem to see if the promised King was there. There is nothing more heartless than mere Bible knowledge without faith. Strange as it may seem, it is possible to go down to an eternal hell with the mind crammed with Bible truth.

Through these Gentiles He sent a testimony to Jerusalem about the birth of the Messiah. God knew how to do this, and to rebuke, through their testimony, those who should above all have watched for and welcomed their own Messiah.

These scribes quoted Micah 5:2, and they mentioned the "Governor." But they chose to leave out the wonderful words that follow: "whose goings forth have been from everlasting," or, as the margin has it, "from the days of eternity." They hid the truth that this King was the Lord, Jehovah!

Bethlehem was of small consequence in itself, insignificant among the thousands of Judah, yet it was to leap into undying fame. And why? "Out of you shall He come forth to Me who is to be ruler in Israel; whose goings forth have been from of old, from everlasting."

Here the Messiah, the ruler, appears in many glories, both personal and official. And poor Bethlehem, little in Judah, is honoured because of Him. His mother was the poor carpenter's wife of Nazareth. His birthplace was the poor town of Bethlehem. Both take honour and blessing because of Him.

The Gospel writer gives the sense rather than the exact words of the Hebrew or of the Greek Old Testament. Here the literal translation of the Hebrew does agree with the Greek.

"Bethlehem," said the scribes, and they quoted the prophet's words about the "Governor" who would rule God's people Israel (Micah 5:2). But they chose to leave out the wonderful words that follow: "whose goings forth have been from everlasting," or, as the margin note puts it, "from the days of eternity." They hid what this King really was: the Lord, Jehovah!

He was born in Bethlehem. But that is not all, for "His goings forth have been of old from everlasting." He was a divine person. In grace He became a baby in Bethlehem, but He was Jehovah the true God of Israel.

poimainō means to feed cattle, as in Luke 17:7. It is also used as a picture of feeding the flock or church of God (Acts 20:28; 1 Peter 5:2). Four times it is translated "rule," where it applies to the people of Israel and to the nations in a future day: Matthew 2:6; Revelation 2:27; 12:5; 19:15. It comes from the root poimēn, "a shepherd," and may be translated "to shepherd," because it means care or oversight as well as feeding.

That is God's thought of a true ruler… The true Shepherd of the sheep will never give up the service to which love set Him apart, whatever the circumstances. With love, rule is service, and how blessed the time when love alone shall rule!

He was born into this world as the heir to David's throne. That throne had stood empty for centuries, waiting for its rightful and expected occupant. By birth He was the Shepherd of Israel (Matthew 2:6, Greek), for the Old Testament Scriptures use that title for kings… So all Israel were the sheep whose interests and welfare the Son of David would be expected to promote.

The scribes in Herod's court hold the prophetic word in their minds, clear, full and exact. They can teach it to others… But they make no use of it themselves. A solemn sight indeed! They sent the men from the east on their way from Jerusalem to Bethlehem in the bright light of the prophet Micah. Yet they never take one step along that road themselves.

Herod was very crafty. He knew who to ask. He does not expect the wise men to tell him where He was born. But he does ask them when.

Herod carefully asked them what time the star appeared. His motives in this were thoroughly evil, as verse 16 proves. He wanted to know the age of the child, with the object of murdering Him. Yet in cunning hypocrisy he asked them to find the child and report to him, so that he might worship Him too.

It is a striking testimony to the value of God's Word that Herod, in the middle of his confusion, has to turn to Scripture and listen to it. When he gets the knowledge, he turns it to bad account, like many another sinner… He had no thought of that. That was mere deceit on his lips. He was set on murder, not worship, in his heart… That is man's hatred. As soon as he hears of His birth, he plots to destroy the blessed Person of the Lord Jesus Christ.

There was such careful study of the letter of the word that men could say where the Messiah would be born; yet that study was lifeless. Unless we connect everything with Jesus, we fail to get profit from any part of scripture.

It was after the king's careful inquiry of the wise men that he settled in his own mind at what time the Child must have been born. God warned the magi, so they withdrew instead of returning to Herod. Then he sent out the cruel command to kill the children in Bethlehem and all its region who were two years old or under. He drew the natural conclusion: a long time had passed between the birth of Christ and his wicked order.

It is assumed that the visit of the Magi took place at the time of Christ's birth. Who has not seen them pictured from early childhood among donkeys and oxen? They kneel before a mother and a newborn baby, with halos round their heads.… Nothing in the history given in scripture proves that the Magi came at the moment of Christ's birth. A good deal shows that they did not. Herod's question about when the star appeared (Matt. 2:7) makes it clear enough that the star appeared at His birth. They may well have taken time to prepare to set out, and the journey itself must have taken time.

The rejection was immediate and outright. Murderous hands sealed it, hands moved by the spirit of the world in the heart. Yet they tried to cover themselves with lies and hypocrisy. Nothing could be worse than the wickedness of Herod. The throne at Jerusalem was in his possession at that time, and he will not give it up, even though another has a divine title to it. If he can keep it, he will not give it up even to God Himself. This is the language of his actions.

Herod carefully asked them when the star appeared. His motives in this were thoroughly evil, as verse 16 proves. He wanted to know the age of the child, with the object of murdering Him. Yet in cunning hypocrisy he asked them to find the child and report to him in order that he also might worship Him.

At His birth the enmity of man is ready to kill the child Jesus, and to cover its murderous intent with lying words (Matt. 2:8, 16).

God's Word shows its value in a striking way here. Even in his confusion, Herod has to turn to Scripture and listen to it. When he gets the knowledge, he turns it to bad account, like many another sinner… He had no thought of worshipping Him. That was mere deceit on his lips. He was set on murder, not worship, in his heart.

The scribes and chief priests did not pass the Word on to the wise men. It was wicked King Herod, with his wicked thoughts and plans, who passed it on to them.

The scribes in Herod's court know the prophetic word clearly, fully and accurately. They can teach it to others. It is bright and correct in their intellect and memory. But though this is so, they make no use of it themselves. A solemn sight indeed! In the bright light of the prophet Micah they sent the men of the east on their way from Jerusalem to Bethlehem. But they do not take one step along that road themselves.

There is nothing more heartless than mere Bible knowledge without faith. Strange as it may seem, it is possible to go down to an eternal hell with the mind crammed with Bible truth.

What saved "the wise men from the east"? Why could Herod not — why could Satan not — enlist them into his service? Reader, mark the reply. They had a heart for Christ. Blessed safeguard! No doubt they were ignorant of Scripture… but they were looking for Jesus — earnestly, honestly, diligently looking for Jesus! Herod would gladly have used them if he could, but they were never his to use… Instead of being tools in the hands of Herod, they were worshippers at the feet of Jesus.

They are like signposts on a road along which they do not move an inch. They pass the word on to those who value it. Herod himself also becomes the instrument that guides worshippers to the feet of Jesus.

God also warned these men from the east, and they went home another way. That defeated the plan of the treacherous heart and cruel head of the Edomite king.

It is also wrong to think that the star guided the wise men from the East across a vast stretch of country and finally brought them to Jerusalem. The star they had seen in the East went before them only after they had departed from Jerusalem. It then says, "When they saw the star, they rejoiced exceedingly with great joy." This shows that for a time they did not see the star.

They are like signposts on a road along which they do not move an inch. They pass on the word to those who value it... They alone obey the Word and turn their faces toward Bethlehem. As they do, the star they had lost along the way appears again. It goes before them until it comes and stands over the place where the young child is. It does not leave them now until they are face to face with Him they seek.

We shall find it true in our own experience, that where we act in simple obedience, we find all that is necessary. God always takes special care of those who are true to the light, however little it is. But nothing offends Him more than a big claim to light with no heart for the true light, which is Christ.

The star was surely supernatural. No lining up of planets, such as Kepler pointed out, could be called a star. Nor could it have produced such a complete conviction in men who knew the heavens well. It was, in fact, a beautiful witness of the God of nature to the men of nature. He is not bound by the regular order of things, which we so need if we are to have a stable world to count on.

I do not say that this coincidence is what the magi saw, but it might be the case, since such was the state of the heavenly bodies when these men came up.

The "Star" and the "Sceptre" plainly refer to Christ; the former in His first advent, the latter in His second. Quite possibly people in the East remembered this prediction about the "Star" and handed it down from generation to generation. That would have given the "wise men from the east" the idea that the remarkable star they saw marked the birth of the King of the Jews.

Astronomers tell us there is no record of any special star or comet in the sky at that time. It seems likely God sent this one just for them to see. It could not have been a huge star. It was more like a meteor, since it came close enough to earth to stand right over the house where the Lord was. So it seems it was meant only for the wise men. He was no longer in the manger, but in a house.

Some say the star travelled along with the wise men. It is a common but very strange mistake. Scripture not only gives no hint of it, but contradicts it. "When they saw the star, they rejoiced exceedingly with great joy." They had seen it in the east. After they questioned Herod, it appeared again and pointed out the birthplace of Jesus. If the Son of the Highest was born into the world, I see nothing strange in an extraordinary event marking it out — an event suited to the wise men's minds, and one that drew everyone's attention. The presence of the Son of God in the world was much more wonderful than that of the star.

From the account given of this star it is clear that it was sent for this birth alone. It did not only appear to the wise men in the East. It also guided them from Jerusalem to Bethlehem, and "stood over" where the young child was. Faith in the power of God removes all difficulty about the star.

They arrive at Jerusalem. When they leave it for Bethlehem, God encourages them again… And we shall find it true in our own experience: where we act in simple obedience, we find all that we need. God always takes particular care of those who are true to the light, however little it may be. Nothing is more hateful to Him than big claims to light in someone with no heart for the true light, which is Christ.

They quote the text for Herod; and they do it well; but they have no heart for the One they testify to. They are like signposts on a road along which they do not move an inch… The wise men alone obey the Word and turn their faces toward Bethlehem. As they do so, the star which they had lost along the way appears again and goes before them. It goes on until it comes and stands over where the young child is. It does not leave them now until they are face to face with Him they seek.

All Jerusalem was troubled; some Gentiles were made exceedingly happy. It was something like what Peter says: "joy that is inexpressible and filled with glory." The matter must have been very important to these men from the east. Otherwise they would never have taken such a long journey. They naturally thought Jerusalem, the capital, would be the birthplace of the King. And now, to see the star again was a great cause for rejoicing.

If you have a desire for Him, be encouraged by the example of these men. Let their example cheer you. We read — "When they saw the star, they rejoiced exceedingly with great joy." Why? Because they had this thought: we are nearing the object of our search now. They travelled over that desert for long weary weeks and months. I have no doubt the question often rose in their minds: "Shall we find Him?" Now their search is about to be rewarded, and they rejoice.

But the worship was real, and the great joy with which they had greeted the star when it reappeared was, we may be sure, more than justified by the result.

Matthew 2:11 speaks of the wise men coming into "the house," and says that they opened out their treasures. No hint of a stable. Herod sent them to Bethlehem, and the star went before them till it came and stood over where the young child was.

The wise men, "going into the house," saw "the child with Mary His mother," and they fell down and worshiped Him — not her. Their homage was to Him. Then they opened their treasures and offered Him gifts: gold and frankincense and myrrh. They acknowledged Him. They were poor strangers, and their greatest honour was that He acknowledged them.

In the New Testament two Greek words are translated 'to offer.' One is prosphero, 'to bring to,' 'present.' This is the word used in Matthew 2:11, of the wise men who 'presented' their gifts to the Lord.

Even though there was no heart for Him in Jerusalem and no room for Him in Bethlehem, God would raise up a testimony from among the nations outside Israel. "Wise men" — wise in every sense of the word — are led by God to seek Him. They recognise His divinity, worship Him, and present to Him their threefold gift: "gold, frankincense, and myrrh."

Gold witnesses to the Divine and eternal glory that was there. The frankincense speaks of all those precious human graces so beautifully joined with the Divine, which the Father could take account of. Myrrh — a plant said to give out its fragrance when it is crushed — tells of what came out by His suffering and death at the Cross.

The Church of old seems to have agreed almost with one voice about them. In the gold they saw the recognition of His royalty; in the frankincense, the acknowledgement of His Deity; and the myrrh, later used at His burial, they took as looking ahead to His death. From the way these things are used in Scripture, we might take the gold as the recognition of His divine glory, and the frankincense as the fragrance of a life lived for God as no other life ever was… nor could we argue that the wise men knew the real meaning of what they did. But the worship was real.

In Isaiah we read that they will bring gold and frankincense and proclaim the praises of the Lord. We notice at once that Isaiah says nothing at all about myrrh. Why is there no myrrh in Isaiah, and why does Matthew mention it? Isaiah's passage refers to the coming of the nations at the time when the rejected King has come again in power and glory, as King of kings. So there is no need of myrrh… They do not seek a small humble house, as the wise men did; they seek the house of glory.

Whatever the gifts may mean, they mean this at least: the best they had was for Jesus. What have you had for Jesus yet?… If you learn His grace, what will come then? Out of your heart will come what the gold, frankincense and myrrh pointed to. You will present to Him the best of everything — the affection and worship of a loving heart.

In worship there is no thought of receiving blessing from Christ, but of bringing the homage of our hearts to Christ.

"And being warned in a dream not to return to Herod, they departed to their own country by another way." This is all the Word has to say about how these strangers left. After their worship and their gifts, God's guidance instructs them. We have guidance too as believers, but ours comes through the Spirit in the Word.

In a dream God instructs them not to return to Herod. Once again He meets them in their own particular way, and they go back by another road to the place they came from.

God spoke to the wise men first by a star and then by a dream. To the religious men in Jerusalem He did not speak at all. Yet there had been days when the high priest among them had been in touch with God by means of the Urim and Thummim. Now God was silent to them.

We will find this true in our own experience: when we act in simple obedience, we find everything we need. God always takes special care of those who are true to the light, however small that light may be. And nothing disgusts Him more than big claims about light in someone who has no heart for the true light, which is Christ.

God also sent word to these men from the east, and they went home by another way. So they defeated the plan of the treacherous heart and cruel mind of the Edomite king, even though he still slaughtered the innocent children.

The unbelief that refused God's word is now left to show how completely it lay under Satan's power. Satan shows himself, as he has from the beginning, first a liar and then a murderer. But God revealed Herod's purpose.

God's supernatural guidance beautifully marks every detail of this history in chapter 2. God warned the wise men in a dream not to return to Herod, so they took another route home. They made this great journey only for a brief sight of the young child born King of Israel. What a lesson for Jews in the land, who had no interest in seeing Him! But Scripture keeps the wisdom and faith of these wise men on record for ever!

The unbelief that refused the word of God is now allowed to show how completely it was under the power of Satan. He proves himself, as from the beginning, to be a liar first, then a murderer. But God revealed Herod's purpose; and Joseph, in obedience to His word, takes the young child and His mother by night and departs into Egypt.

No doubt it was the devil who, knowing well Who it was that had been born, moved Herod to commit such an atrocity (Revelation 12:4). Its purpose fails.

God had appointed Him to be a King in Judea; man makes Him an exile in Egypt.

It is an intensely solemn fact that Christ is not wanted by the very people who need Him most, unless the Holy Spirit has raised the question of sin in their souls. At the very outset of His course He was rejected. That is why we read in the opening chapter of John's Gospel: "He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him" (John 1:10-11).

In the record inspired by the Holy Spirit, "the young child" always takes precedence over His mother. Five times in chapter 2 we read of "the young child and His mother," in striking contrast to that blasphemous system, Rome, which paints its pictures of "Madonna and Child." But if He had not been greater than the mother who bore Him, the Spirit of God would not have given Him this precedence. It was He who established the law that said, "Honor your father and your mother."

How simple the story is here in Matthew. The child is dependent upon Joseph, who is now mentioned, and in poverty, under great danger, at night, they had to flee.

God would not use supernatural power to defeat Herod's wicked scheming. Instead He would do it through the humbling experience of Joseph and Mary fleeing to another country. It was lack of faith that led Abram to Egypt (Gen. 12:10), and stubborn rebellion against God's word that led the remnant of Judah there in Jeremiah's day (Jer. 43:1-7). But in Gen. 46:2-4 God told Jacob to go there, and here Joseph goes by the word of God. This is our one safe guide at all times.

Just think: the Son of God came here to save man, yet He had to flee the land of His birth to escape man's murderous intent... Christ retraces in His own Person the pathway of Israel, and He begins that history in Egypt, out of which He comes when Herod was dead. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail.

As Joseph began, so he continued. Look at the journey into Egypt with the young Child and His mother, their stay there, and their return to the land. In each we see the same simple obedience and trust. He did what he was told to do, never going ahead of the heavenly vision nor lagging behind it.

Christ Himself is carried into the very place that had been the furnace of Israel. There it is that He finds His refuge from the false king of Judea. What a picture! Because of the false king then reigning in Jerusalem, the true King must flee, and flee into Egypt.

God had appointed Him to be a King in Judea; man makes Him an exile in Egypt.

God would not use supernatural power to defeat Herod's wicked scheming. He would defeat it instead by the humbling experience of Joseph and Mary fleeing to another country. It was lack of faith that led Abram to Egypt (Gen. 12:10). It was stubborn rebellion against God's word that led the remnant of Judah there in Jeremiah's day (Jer. 43:1-7). But in Gen. 46:2-4 God told Jacob to go there, and here Joseph goes by the word of God. This is our one safe guide at all times.

When he is warned of danger to the holy Child, he takes the Child and mother to Egypt at once. He shelters and protects them through the long, dangerous journeys. He puts all his own interests below their care and safety. It was a manly and honourable charge to protect a woman and child. When it involved great and unceasing danger, it was quite as honourable as leading the front of an army — though it may receive neither notice nor applause.

Note how the angel too is careful to put the words in that special order. It emphasizes the wonder of our Lord's incarnation. By night Joseph took the young Child and His mother, and departed into Egypt.

How simple the story is here in Matthew. The child depends on Joseph, who is now mentioned. They were poor, in great danger, and had to flee at night. God could have transported His Son by a miracle. But the Son of God had become man, and now it was for Him to enter into all. He has to go the long, weary road.

In the darkness of night, to avoid being seen, they set out for Egypt. But why Egypt? So that what the Lord had spoken by the prophet might be fulfilled: "Out of Egypt I called my son." Christ retraces the pathway of Israel in His own Person. He begins that history in Egypt, and He comes out of it when Herod was dead. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail.

It matters not what may be the place of His people: in all their troubles or deliverances, Christ must enter into all… Christ goes through the history of His people, and on that principle such scriptures as these are applied to Him.

Notice: it is not only that the prophet's saying was "fulfilled," which shows how divinely true it was. It was "spoken by the Lord." Could anything show more clearly that the prophet Isaiah spoke it by inspiration? In the next chapter we find the same expression (v. 15): "that it might be fulfilled which was spoken by the Lord through the prophet" — the prophet Hosea.

It had been said that Israel was God's son, God's firstborn, in Egypt... How is it that God's taking Israel out of the land of Egypt should be so illustrated in Christ's history? Because Christ is the object of the Holy Spirit in Scripture. It does not matter what the situation of His people is: in all their troubles or deliverances, Christ must enter into all... Christ goes through the history of His people, and that is why scriptures like these apply to Him. Christ Himself is carried into the very place that had been Israel's furnace. There He finds His refuge from the false king of Judea. Because of that false king reigning in Jerusalem, the true King must flee into Egypt. Christ was the true Israel.

And yet the application of the first verse to the Lord is no mere application... The way it is quoted is far too precise for that: the Lord goes down into Egypt definitely to fulfil what Hosea spoke. Clearly there is something deeper in the way of fulfilment here than we are used to. People often say this is an example of typical prophecy. But we must understand what we mean if we say that.

Christ retraces in His own Person the pathway of Israel, and He begins that history in Egypt, out of which He comes when Herod was dead. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail.

The first man in the garden of Eden had every sign of God's care around him, and he showed his perfect independence. The second Man in the wilderness, with no support at all, is perfect in dependence... They were in the wilderness; He was in the wilderness: only they broke down and failed everywhere — He was perfect in it all. Christ recovered everything for God and secured every blessing for His own.

But God works in His providential ways, and He is carrying out His purpose to deliver His people. So the very scene of forfeited life became the place where the deliverer of His people was sheltered and cared for... How powerless the enemy is! For all his boasted power and authority, he cannot frustrate God's kind intentions toward His people. The enemy is never so completely defeated as in the moment of apparent victory.

Hosea's prophecy, "Out of Egypt I called my son", applies to this true beginning of Israel in grace, as the beloved of God, and according to God's counsels. The people had failed completely, so without this God must have cut them off... Christ is morally the new stock from which they spring.

Herod, however, angry because the wise men did not return to him, gave orders for the murder of every boy up to two years of age in Bethlehem and the surrounding area... One might ask why he even included newborn babies. No doubt he was determined to allow no margin of error at all. How foolish, ignorant and empty is the enmity of man against God! History from that period also reports that Herod was a dying man at this time. Yet his self-centred pride could tolerate no thought of a rival, though only a child!

The king questioned the wise men closely, and from that he settled in his own mind when the Child must have been born. God warned them, so they kept away instead of returning to Herod. Then he sent out his cruel command: kill the children in Bethlehem and all the region around it, "two years old or under." He naturally concluded that a long stretch of time had passed between the birth of Christ and his wicked order.

Bethlehem belonged to the tribe of Judah, and Benjamin lay right next to it. A strip of land belonging to the tribe of Benjamin dipped down into the land of Judah. Herod was so determined to sweep the whole area clear that he killed the children not only in Bethlehem, but in "the region around it" — the parts of Benjamin just mentioned.

Herod's cruelty was calculated. By aiming his blow at the children he meant to put an end to the One who threatened his throne. No doubt the devil moved Herod to carry out such an atrocity, and the devil knew well who it was that had been born (Revelation 12:4). Its purpose fails. Joseph is warned of the danger and takes the young child and His mother and flees into Egypt. Still the blow falls, and who can tell the sorrow it must have brought? ... The very next verse in Matthew 2 records the death of Herod. He was soon called from his seat. He will stand before the great white throne for judgment, as Revelation 20:11-15 describes.

Herod had claimed to be a worshipper, yet his heart was full of enmity. It worked in him so strongly that after a time he issued a decree. He ordered all the children from two years old and under in the land of Israel to be killed, and he thought this would include the infant Saviour. However, he did not succeed... So God overrules man's wickedness to carry out His own purposes. If we do not see that, my Christian friends, we shall be at a loss to understand much of the Scriptures... Did He not do so at the cross? There man put to death the Son of His love, and God overruled that wickedness to carry out His own blessed purpose of eternal redemption.

Nothing can exceed the wickedness of Herod. He held the throne at Jerusalem at that time, and he will not part with it, even though another's claim is divine. If he can keep it, he will not give it up even to God Himself. That is the language of his actions. And like ruler, like people. Jerusalem is troubled at the word of the men of the East, just as Herod is. At his command, men stand ready to do the work of death... the children of Bethlehem shall die now, because David's Lord may be among them.

"In order that it might be" — hina (see Matt. 1:22); "so that it might be" — hupos (Matt. 2:23); and "then ... was fulfilled" — tote (Matt. 2:17) — are never confused in the quotations from the Old Testament. The first is the object of the prophecy. The second is not simply its object, but an event that fell within the scope and intention of the prophecy. The third is only a case in point, where what happened was an illustration of what the prophecy said.

Nothing shows more clearly how Christ is always before the Holy Spirit than the way our inspired writer applies Jeremiah 31:15 here. A pagan, or certainly a Jew, might admire the picture for its beauty, its boldness, and its grandeur. But who except God would have thought just then of the mourning prophet's words? They brought His Son before Him in Herod the Edomite's slaughter of the babies of Bethlehem. Matthew does not say that this was the object of the prophecy, as he does in other cases.

Why Rachel's voice? Bethlehem belonged to the tribe of Judah, but Benjamin was next to them; and you will remember Benjamin was Rachel's son. Bethlehem is first mentioned in connection with Rachel's death (Gen. 35:16-20), and her tomb was "in the territory of Benjamin at Zelzah" (1 Sam. 10:2). This piece of land belonged to Benjamin, but it dipped down into the land of Judah. A little building marks the site of her tomb to this day, about a mile north of Bethlehem, on the main road from Jerusalem and Bethel. Herod was so determined to sweep the whole area clear that he killed the children not only in Bethlehem but in "all that region" — the parts of Benjamin just mentioned.

We see from this that God puts forth no miraculous power to preserve Emmanuel. It was carrying out the prophecies — filling in the picture of ruin, both moral and national, that the Holy Spirit had sketched long years before. God was showing how precious every footstep of His Son was to Him… Wherever Christ was, His place was with His people in their sorrow, and He will not let them feel a pang without sharing it. … If Christ has the smallest connection with Israel, they become the object of Satan's hatred. Herod, led on by Satan, gave the order to kill their little ones, but the Messiah is taken away from the scene of his rage.

It is beautiful to see that the Holy Spirit (Matt. 2:17-18) applies to that event the passage about sorrow but not the passage about joy. Here is what follows: "Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they shall come back from the land of the enemy" (verse 16).

When Bethlehem mourned the babies Herod had killed, it was as if Rachel were repeating her lament from her grave nearby. But Rachel must find comfort here too, in a deeper way than in the prophet. The One who had escaped would in time offer Himself freely. He would redeem the heirs of death from the power of the grave and bring them back to a better life.

Three phrases are never confused in the quotations of the Old Testament: "in order that it might be" (see Matt. 1:22); "so that it might be" (Matt. 2:23); and "then… was fulfilled" (Matt. 2:17). The first is the object of the prophecy. The second is not simply its object, but an event that fell within the scope and intention of the prophecy. The third is only a case in point, where what happened illustrated what the prophecy said.

The next quotation we find here is from Jeremiah, and it speaks of Rachel weeping over her dead. Matthew introduces it in a very different way — "then was fulfilled," not "that it might be." This is only an application. When Bethlehem mourned her babies slaughtered by Herod, it was then as if Rachel from her grave close by were repeating her lamentation.

Rachel had been dead for centuries and centuries. But the Spirit of God puts it in this remarkable way, as if her spirit had risen from the dead. This dreadful slaughter took so many of her own children, along with the murdered infants of the tribe of Judah. So Rachel's voice is lifted up in weeping, and her cries of sorrow reach even Ramah, the chief town of Benjamin… Bethlehem was the place where she died. Her children died there too, just because it was the spot where her Saviour and theirs was born.

Like Jacob's, the nation's way to the glory runs through trial and trouble. The reference to Rachel's anguish shows this too (Jer. 31:15). "Benoni," the son of her sorrow, becomes "Benjamin," the son of the right hand. The nation's story is hidden like a riddle in the stories of Jacob, Rachel and her children.

It is beautiful to see that the Holy Spirit (Matt. 2:17-18) applies to that event the passage about sorrow, but not the passage about joy. Here is what comes next in Jeremiah: "Thus says the LORD: 'Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they shall come back from the land of the enemy'" (verse 16).

But there was bitter sorrow for the mothers of Bethlehem… What comfort they would have found, if only they had turned to the Scripture that spoke of their sorrow! There we read: "I have loved you with an everlasting love; therefore I have continued my faithfulness to you… There is hope for your future, declares the LORD, and your children shall come back to their own country" (Jer. 31).

But Rachel must be comforted here also, in a deeper way than in Jeremiah. The One who escaped would later freely offer Himself, to redeem people from the power of the grave and bring the heirs of death back to a better life.

No doubt it was the devil who, knowing well Who had been born, moved Herod to commit such an atrocity (Revelation 12:4). Its purpose fails… Yet the blow falls, and who can tell the sorrow it must have caused?

The wicked deed is only a beginning of the sorrows of Israel, because they rejected the King… The worst is still to come, in the time of Jacob's trouble, when the false Messiah will be like Herod, shedding their blood… What greater crying and lamentation there will be in the land in the future!

Herod, however, was fighting against God, who defeated his purpose by sending His angel to Joseph in a dream for the second time... God frustrated Herod's wicked plan with ease, and not long after He dealt with Herod himself just as easily. Matthew does not waste words on his end. He simply tells us that "when Herod died," the angel of the Lord spoke to Joseph in a dream for the third time. The angel told him to return to the land, because death had removed the would-be murderer.

He was an Idumean, a descendant of Edom — that is, of Esau. Esau struggled against Israel before they were born, and tried to kill him when they were grown men. Esau's descendants tried to stop the march of the Israelites through the wilderness, and attacked them again and again in the land. Now they were making a last desperate effort to destroy the Messiah, the true Israel. This Herod ordered the murder of his own wives and sons. He planned a general massacre of the nobles "to make the people mourn," and he slaughtered the poor little infants of Bethlehem. All the while he advertised his piety and patriotism by making the people build the most splendid temple in the world.

He died under the unmistakable judgment of God, like his grandson Herod Agrippa. As he lay dying, he raised himself up in his bed. He gave the order for the execution of Antipater, named Archelaus as his successor to the throne, then fell back and died.

Notice that only Matthew records the appearances of Jehovah's angel to Joseph (Matthew 1:20; Matthew 2:19). In Luke 1:26-38 God sent the angel Gabriel not to Joseph but to Mary... Joseph's legal position as His reputed father was far from unimportant. Until Joseph passed away, no one could view Him beyond dispute as the promised Son and Heir of David's throne.

Christ retraces in His own Person the pathway of Israel, and He begins that history in Egypt, out of which He comes when Herod was dead. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail. In all this pathway of Jesus you are on truly historic ground.

But he dies, called away to face the righteous judgment seat of the God he has defied. Then once more an angel directs Joseph to return to Israel. The calm, measured control of God's hand shows beautifully in every step.

Lack of faith led Abram to Egypt (Genesis 12:10). Stubborn rebellion against God's word led the remnant of Judah there in Jeremiah's day (Jeremiah 43:1-7). But in Genesis 46:2-4 God told Jacob to go there, and here Joseph goes by the word of God. This is our one safe guide at all times.

Herod, however, was fighting against God, who defeated his purpose by sending His angel to Joseph in a dream for the second time. How easily God frustrated Herod's wicked design! And just as easily, not long after, He dealt with Herod himself. Matthew does not waste words in describing his end. He simply tells us that "when Herod died," the angel of the Lord spoke to Joseph in a dream for the third time. The angel told him to return to the land, for death had removed the would-be murderer.

Moses now returns to ask permission to go back into Egypt, and God had prepared the way. The Lord watches over His servant. He notes the feelings of his heart. He even anticipates his fears by saying, "Go back to Egypt, for all the men who were seeking your life are dead." (Compare Matt. 2:20.)

It is sweet to find the words "the land of Israel" here. It was not just the country as people knew it, where poor Jews lived by the permission of their Gentile rulers. How few look on it as "the land of Israel" now! But God's thoughts are toward His people in connection with the glory of His Son. If Jesus had His earthly link there, if Emmanuel had now been born of the virgin, why not call it the land of Israel? God's purpose was to drive out completely the Gentile power that was now trampling it down.

Christ retraces the pathway of Israel in His own Person. He begins that history in Egypt, and He comes out of it when Herod died. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail. In all this pathway of Jesus you are on truly historic ground. He was the true Israel.

God's calm, measured control shows beautifully in every step. So Joseph takes the young child and his mother (notice that the child is again mentioned first), and returns to the land.

Does not inspiration shine brightly on the sacred page? Is it not beautiful to see the careful way in which Scripture guards the honour of Jesus? Here we see the reverence of heaven's messengers. We also see the inspiration of the Holy Spirit in the sacred record, and that is so very striking.

He did what he was told to do. He never ran ahead of the heavenly vision, and he never lagged behind it. So he fulfilled his great mission, and he glorified God and justified Him in His choice and training of him.

As Joseph began, so he continued. Consider the carrying of the Young Child and His mother into Egypt, their stay there, and their return to the land. In each we see the same simple obedience and trust. He did what he was told to do. He never went ahead of the heavenly vision, and he never lagged behind it. So he fulfilled his great mission, and he glorified and justified God in His choice and training of him.

Note how the angel, too, is careful to put the words in that special order. It emphasises the wonder of our Lord's incarnation. By night Joseph took the young Child and His mother, and departed into Egypt.

It is sweet to find "the land of Israel" occurring here. It was not just the country as men knew it, a place where poor Jews lived by permission of their Gentile masters. How few look on it as "the land of Israel" now! But God's thoughts are toward His people in connection with the glory of His Son. If Jesus had His earthly tie there, if Emmanuel was now born of the virgin, then why not call it the land of Israel? God's purpose was to drive out completely the Gentile foot that was now treading it down.

Christ retraces in His own Person the pathway of Israel. He begins that history in Egypt, and He comes out of it when Herod died. You then find Him at the Jordan, which Israel also crossed. And in the fourth chapter of Matthew we find Him in the wilderness, where Israel utterly failed, but He did not fail. In all this pathway of Jesus you are on truly historic ground. He was the true Israel.

How easily God defeated Herod's wicked plan! And just as easily, not long after, He dealt with Herod himself. Matthew does not waste words in describing his end. He simply tells us that "when Herod died," the angel of the Lord spoke to Joseph in a dream for the third time. The angel told him to return to the land, for death had removed the would-be murderer.

Then again an angel directs Joseph, by God's power, to return to Israel. Every step beautifully shows the calm, measured control of God's hand.

Can the Son of David, in entering it, approach the throne of His fathers? No: He must take the place of a stranger among the despised of His people. God directs Joseph in a dream, and Joseph carries Him into Galilee. The Jews looked on the people of Galilee with deep contempt.

And Israel sent no swift messenger to bring Him back from Egypt. But God called His Son out of Egypt. As none had noticed when He fled, so no one seems to have noticed His return.

He no doubt meant to live in Judea again. But he is troubled by news that Herod's son Archelaus had taken the throne, and his character was no better than his father's. So he was afraid to live anywhere in Judea. Again God stepped in through a dream, with a warning that matched Joseph's fears; and they go to Galilee instead.

If the people would only bow and receive Him to take His place as their King, how blessed their lot! But would Israel receive Jehovah-Jesus now returning from Egypt? — There was no readiness for Him yet. One Herod passed away; another followed.

Then for the fourth time God instructed him by a dream. So he, Mary and the young child were shepherded back to Nazareth, where he had first come from, as Luke tells us. It is instructive to see how God guided all these early movements. He used circumstances, such as the decree of Augustus and the news about Archelaus. He also used dreams. So the schemes of the enemy came to nothing. The "porter" held the door of the "sheepfold" open so that the true Shepherd might enter, despite all that he could do.

There may be fear and weakness in Joseph. But the Lord will meet this with His provisions, as He met the decisive, victorious faith of the men from the East with His comfort... And I think many of us, in our small histories, have known the same tenderness toward our weakness. When, through lack of faith, or lack of heart for Jesus, we could not reach His height, He has met us on our level by His providence.

We should notice that the land is named here by the name that recalls the privileges God gave. It is neither Judea nor Galilee; it is "the land of Israel." But can the Son of David, entering it, approach the throne of His fathers? No: He must take the place of a stranger among the despised of His people. God directs Joseph in a dream, and he carries Him into Galilee. The Jews held its people in complete contempt, because they were not in regular contact with Jerusalem and Judea.

Nazareth was the most scorned of places. The men of Judea itself looked down on Nazareth, and the Galileans despised it too, though it was part of their own district. Later we read of an honest Israelite who, when he heard that Jesus was there, exclaimed, "Can anything good come out of Nazareth?" So one place in Palestine fitted the rejection that was Christ's portion more than any other. That place was Nazareth.

But when they returned they found another usurper filling the throne, and Joseph, with the holy Child Jesus, turned aside to live at Nazareth. At the very beginning of His pathway He had been the rejected One; now He becomes the despised One.

The method of citation is worth noting here. It is not one particular prophet, but "the prophets." From this we gather that no single inspired writer said these words. It is the spirit of the prophets that speaks of Him. One prophet says, "with a rod they strike the judge of Israel on the cheek." Another says, "He was despised and rejected by men, a man of sorrows and acquainted with grief." Others tell what they would give Him for food, what drink for His thirst, and how He would be taunted to the very last. Read them together, and we can understand this use of the prophets. It was the well-understood language of contempt in that day: in other words, He should be called a Nazarene.

A Nazarene is an inhabitant of Nazareth. That city is in Galilee, which is called Galilee of the Gentiles, because so many Gentiles lived there. The Pharisees and scribes in Jerusalem hated and despised Galilee, and Nazareth most of all. Its people carried the nickname Am-horatzim, that is, ignorant men. Even the Galileans looked down on the town and despised everybody who lived there... To that mean, despised place the Son of God is to go; there He who was rich in all eternity found His home... The rejection began at the very start, and in that little town He spent thirty years of His life.

When He is called out of Egypt, He cannot go to Jerusalem, nor to Bethlehem either. He was to be despised and rejected: the prophets had said so, and their words must be fulfilled. Archelaus reigned in Judea; a usurper was still there. Joseph, warned by God, turns aside to Nazareth, and Jesus lived there with them. So the word of the prophets was fulfilled: our Lord proved to the full what it was to be the most despised of men. He knew it above all on the cross, but it was His all through.

Nazareth, it seems, had a poor name everywhere, and especially among the Pharisees and traditionalists. It had no history, no memories, and no great names to make it famous. Its own name seems to be a feminine form of netzer, a "sprout" or "shoot," and may even point to this. The name spoke of lowliness, yet of life. It is the same word as in Isaiah 11:1, where the Messiah is called the "rod" or "shoot from the stump of Jesse." Here His greatness and His lowliness stand together.

Some try to solve the problem by tracing the word "Nazarene" back to the Hebrew word "Netzer" — a branch — and so connecting it with Isaiah 11:1, where this word is found. But the other prophets do not use it in that sense, so it would seem to be ruled out of our passage... If we look instead for a moral meaning, we may find it in Nathanael's words, "Can anything good come out of Nazareth?" It would then mean that, as the prophets testify, Christ should be despised and rejected by men.

There are two words, "Nazarene" and "Nazarite." Nazarene refers to where He was brought up; there is no connection between the two, only they are a little mixed up in the English.

These words are not found in the Old Testament, but the thought they convey is in the prophets generally — that the Messiah would be despised and reproached: compare Psalm 69, Isaiah 53. His disciples suffered the same reproach: Paul had to hear himself called "a ringleader of the sect of the Nazarenes."