the slaughter of the infants at Bethlehem" (Matt. 2:16-18).
The mortal end of the tyrant and multi-murderer is thus treated by Farrar in his Life of Christ, pp. 54, 55:—"It must have been very shortly after the murder of the innocents that Herod died. Only five days before his death he had made a frantic attempt at suicide, and had ordered the execution of his eldest son Antipater. His death-bed, which once more reminds us of Henry VIII., was accompanied by circumstances of peculiar horror; and it has been asserted that he died of a loathsome disease, which is hardly mentioned in history, except in the case of men who have been rendered infamous by an atrocity of persecuting zeal. On his bed of intolerable anguish, in that splendid and luxurious palace which he had built for himself, under the palms of Jericho, swollen with disease and scorched by thirst, ulcerated externally and glowing inwardly with a 'soft slow fire,' surrounded by plotting sons and plundering slaves, detesting all and detested by all, longing for death as a release from his tortures yet dreading it as the beginning of worse terrors, stung by remorse yet still unslaked with murder, a horror to all around him yet in his guilty conscience a worse terror to himself, devoured by the premature corruption of an anticipated grave, eaten of worms as though visibly smitten by the finger of God's wrath after seventy years of successful villainy, the wretched old man, whom men had called the Great, lay in savage frenzy awaiting his last hour. As he knew that none would shed one tear for him, he determined that they should shed many for themselves, and issued an order that, under pain of death, the principal families of the kingdom and the chiefs of the tribes should come to Jericho. They came, and then, shutting them in the hippodrome, he secretly commanded his sister Salome that at the moment of his death they should all be massacred. And so, choking as it were with blood, devising massacres in its very delirium, the soul of Herod passed forth into the night."
For mention of the Temple of Herod see Note 5, following Chapter 6.
4. Gifts from the Wise Men to the Child Jesus.—The scriptural account of the visit of the wise men to Jesus and His mother states that they "fell down and worshipped him," and furthermore that "when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh." The offering of gifts to a superior in rank, either as to worldly status or recognized spiritual endowment, was a custom of early days and still prevails in many oriental lands. It is worthy of note that we have no record of these men from the east offering gifts to Herod in his palace; they did, however, impart of their treasure to the lowly Infant, in whom they recognized the King they had come to seek. The tendency to ascribe occult significance to even trifling details mentioned in scripture, and particularly as regards the life of Christ, has led to many fanciful suggestions concerning the gold and frankincense and myrrh specified in this incident. Some have supposed a half-hidden symbolism therein—gold a tribute to His royal estate, frankincense an offering in recognition of His priesthood, and myrrh for His burial. The sacred record offers no basis for such conjecture. Myrrh and frankincense are aromatic resins derived from plants indigenous to eastern lands, and they have been used from very early times in medicine and in the preparation of perfumes and incense mixtures. They were presumably among the natural productions of the lands from which the magi came, though probably even there they were costly and highly esteemed. Such, together with gold, which is of value among all nations, were most appropriate as gifts for a king. Any mystical significance one may choose to attach to the presents must be remembered as his own supposition or fancy, and not as based on scriptural warrant.
5. Testimonies from Shepherds and Magi.—The following instructive note on the testimonies relating to Messiah's birth, is taken from the Young Men's Mutual Improvement Association Manual for 1897-8: "It will be observed that the testimonies concerning the birth of the Messiah are from two extremes, the lowly shepherds in the Judean field, and the learned magi from the far east. We cannot think this is the result of mere chance, but that in it may be discerned the purpose and wisdom of God. All Israel was looking forward to the coming of the Messiah, and in the birth of Jesus at Bethlehem, the hope of Israel—though unknown to Israel—is fulfilled. Messiah, of whom the prophet spake, is born. But there must be those who can testify of that truth, and hence to the shepherds who watched their flocks by night an angel was sent to say: 'Fear not, behold I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ, the Lord.' And for a sign of the truth of the message, they were to find the child wrapped in swaddling clothes, lying in a manger in Bethlehem. And they went with haste and found Mary and Joseph, and the babe lying in a manger; and when they had seen it, they made known abroad the saying which was told them concerning this child. God had raised up to Himself witnesses among the people to testify that Messiah was born, that the hope of Israel was fulfilled. But there were classes of people among the Jews whom these lowly shepherd witnesses could not reach, and had they been able to reach them, the story of the angel's visit, and the concourse of angels singing the magnificent song of 'Peace on earth, good will to men,' would doubtless have been accounted an idle tale of superstitious folk, deceived by their own over-wrought imaginations or idle dreams. Hence God raised up another class of witnesses—the 'wise men from the east'—witnesses that could enter the royal palace of proud King Herod and boldly ask: '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'; a testimony that startled Herod and troubled all Jerusalem. So that indeed God raised up witnesses for Himself to meet all classes and conditions of men—the testimony of angels for the poor and the lowly; the testimony of wise men for the haughty king and proud priests of Judea. So that of the things concerning the birth of Messiah, no less than of the things of His death and resurrection from the dead, His disciples could say, 'these things were not done in a corner.'"
6. The Year of Christ's Birth.—In treating this topic Dr. Charles F. Deems (The Light of the Nations, p. 28), after giving careful consideration of the estimates, calculations, and assumptions of men who have employed many means in their investigation and reach only discordant results says: "It is annoying to see learned men use the same apparatus of calculation and reach the most diverse results. It is bewildering to attempt a reconciliation of these varying calculations." In an appended note the same author states: "For example: the birth of our Lord is placed in B.C. 1 by Pearson and Hug; B.C. 2 by Scalinger; B.C. 3 by Baronius and Paulus; B.C. 4 by Bengel, Wieseler, and Greswell; B.C. 5 by Usher and Petavius; B.C. 6 by Strong, Luvin, and Clark; B.C. 7 by Ideler and Sanclemente."
CHAPTER 9.
THE BOY OF NAZARETH
Joseph, Mary, and her Son remained in Egypt until after the death of Herod the Great, which event was made known by another angelic visitation. Their stay in the foreign land was probably brief, for Herod did not long survive the babes he had slain in Bethlehem. In the return of the family from Egypt the evangelist finds a fulfilment of Hosea's prophetic vision of what should be: "Out of Egypt have I called my son."254
It appears to have been Joseph's intention to make a home for the family in Judea, possibly at Bethlehem—the city of his ancestors and a place now even more endeared to him as the birthplace of Mary's Child—but, learning on the way that Herod's son Archelaus ruled in the place of his wicked father, Joseph modified his purpose; and, "being warned of God in a dream, he turned aside into the parts of Galilee: and he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."255
While Archelaus, who appears to have been a natural heir to his infamous father's wickedness and cruelty, ruled in Judea,256 for a short time as king, then with the less exalted title of ethnarch, which had been decreed to him by the emperor, his brother Antipas governed as tetrarch in Galilee. Herod Antipas was well nigh as vicious and reprobate as others of his unprincipled family, but he was less aggressive in vindictiveness, and in that period of his reign was comparatively tolerant.257
Concerning the home
Matt. 2:19-23. Note 5, end of chapter.
Note 1, end of chapter.
Note 2, end of chapter.
