Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/31

Rh as have first divested themselves of humanity, as Nero and Domitian.

II. The orders given from Heaven concerning their return, and Joseph's obedience to those orders, v. 19 — 21. God had sent Joseph into Egypt, and there he stayed till the same that brought him thither ordered him thence. Note, In all our removes, it is good to see our way plain, and God going before us; we should not move either one way or the other without order. These orders were sent him by an angel. Note, Our intercourse with God, if it be kept up on our part, shall be kept up on his, wherever we are. No place can exclude God's gracious visits. Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in Patmos. Now, 1. The angel informs him of the death of Herod and his accomplices; They are dead, which sought the young Child's life. They are dead, but the young Child lives. Persecuted saints sometimes live to tread upon the graves of their persecutors. Thus did the church's King weather the storm, and many a one has the church in like manner weathered. They are dead, to wit, Herod and his son Antipater, who, though there were mutual jealousies between them, yet, probably, concurred in seeking the destruction of this new King. If Herod first kill Antipater, and then die himself, the coasts are cleared, and the Lord is known by the judgments which he executes, when one wicked instrument is the ruin of another. 2. He directs him what to do. He must go and return to the land of Israel; and he did so without delay; not pleading the tolerably good settlement he had in Egypt, or the inconveniences of the journey, especially if, as is supposed, it was in the beginning of winter that Herod died. God's people follow his direction, whithersoever he leads them, wherever he lodges them. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise, and depart thither, when we are called for, as Joseph did out of Egypt.

III. The further direction he had from God, which way to steer, and where to fix in the land of Israel, v. 22, 23. God could have given him these instructions with the former, but God reveals his mind to his people by degrees, to keep them still waiting on him, and expecting to hear further from him. These orders Joseph received in a dream, probably, as those before, by the ministration of an angel. God could have signified his will to Joseph by the Child Jesus, but we do not find that in those removes he either takes notice, or gives notice, of any thing that occurred; surely it was because in all things it behoved him to be made like his brethren; being a Child, he spake as a child, and did as a child, and drew a veil over his infinite knowledge and power; as a child he increased in wisdom.

Now the direction given this holy, royal family, is, 1. That it might not settle in Judea, v. 22. Joseph might think that Jesus, being born in Bethlehem, must be brought up there; yet he is prudently afraid for the young Child, because he heard that Archelaus reigns in Herod's stead, not over all the kingdom as his father did, but only over Judea, the other provinces being put into other hands. See what a succession of enemies there is to fight against Christ and his church! If one drop off, another presently appears, to keep up the old enmity. But for this reason Joseph must not take the young Child into Judea. Note, God will not thrust his children into the mouth of danger, but when it is for his own glory and their trial; for precious in the sight of the Lord are the life and the death of his saints; precious is their blood to him.

2. That it must settle in Galilee, v. 22. There Philip now ruled, who was a mild, quiet man. Note, The providence of God commonly so orders it, that his people shall not want a quiet retreat from the storm and from the tempest; when one climate becomes hot and scorching, another shall be kept more cool and temperate. Galilee lay far north; Samaria lay between it and Judea; thither they were sent, to Nazareth, a city upon a hill, in the centre of the lot of Zebulun; there the mother of our Lord lived, when she conceived that holy thing; and, probably, Joseph lived there too, Luke 1. 26, 27. Thither they were sent, and there they were well known, and were among their relations; the most proper place for them to be in. There they continued, and from thence our Saviour was called Jesus of Nazareth, which was to the Jews a stumbling-block, for, Can any good thing come out of Nazareth?

In this is said to be fulfilled what was spoken by the prophets, He shall be called a Nazarene; which may be looked upon, (1.) As a name of honour and dignity, though primarily it signifies, no more than a man of Nazareth; there is an allusion, or mystery in it, speaking Christ to be, [1.] The Man, the Branch, spoken of, Isaiah 11. 1. The word there is Netzar, which signifies, either a branch, or the city Nazareth; in being denominated from that city, he is declared to be that Branch. [2.] It speaks him to be the great Nazarite; of whom the legal Nazarites were a type and figure, (especially Samson, Judg. 13. 5.) and Joseph, who is called a Nazarite among his brethren, (Gen. 49. 26.) and to whom that which was prescribed concerning the Nazarites, has reference, Numb. 6. 2, &c. Not that Christ was, strictly, a Nazarite, for he drank wine, and touched dead bodies; but he was eminently so, both as he was singularly holy, and as he was by a solemn designation and dedication set apart to the honour of God in the work of our redemption, as Samson was to save Israel. And it is a name we have all reason to rejoice in, and to know him by. Or, (2.) As a name of reproach and contempt. To be called a Nazarene, was to be called a despicable man, a man from whom no good was to be expected, and to whom no respect was to be paid. The Devil first fastened this name upon Christ, to render him mean, and prejudice people against him, and it stuck as a nick-name to him and his followers. Now this was not particularly foretold by any one prophet, but, in general, it was spoken by the prophets, that he should be despised and rejected of men, (Isa. 53. 2, 3.) a Worm and no man, (Ps. 22. 6, 7.) that he should be an Alien to his brethren, Ps. 69. 7, 8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a Nazarene.

CHAP. III.

At the story of this chapter, concerning the baptism of John, begins the gospel; (Mark, 1. 1.) what went before is but Preface or Introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Acts 1. 22. beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star—John the Baptist, v. 1. 1. The doctrine he preached, v. 2. 2. The fulfilling of the scripture in him, v. 3. 3. His manner of life, v. 4. 4. The resort of multitudes to him, and their submission to his baptism v. 5, 6. 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance, (v. 7—10.) and so to bring them to Christ, v. 11, 12. II. The more glorious shining forth of the sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John, v. 13—15. 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven, v. 16, 17.

N those days came John the Baptist, preaching in the wilderness of Judea,