Matthew, perhaps more constantly than any other New Testament writer, notes fulfilment of prophecy in events of history. His Gospel, which was the first written, was primarily intended for the Jews, who were familiar with this class of evidence, and would naturally look for it. The evidence is intrinsically very important, amongst other things evincing a Providence all-wise and all-powerful.

I. THAT CANNOT BE A CHANCE WHICH IS CIRCUMSTANTIALLY ACCURATELY FORETOLD.

1. Vague utterances are outside this argument. Such are those which may be interpreted either way. Such were those of the heathen oracles. Such are not those of Scripture prophecy.

2. Guesses also are out of the question.

(1) These may occasionally come true, viz. when they concern things of usual occurrence.

(2) That they should constantly come true is incredible. The ratio of probabilities is mathematically determinable.

(3) That guesses should constantly come true when hazarded in relation to things extraordinary and supernatural is next thing to impossible. But the subjects of Scripture prophecy are these very things.

II. THE PROPHECIES OF SCRIPTURE, WHILE THEY CONCERN THINGS UNIQUE, ARE MINUTELY CIRCUMSTANTIAL.

1. Those concerning Messiah answer this description.

(1) Never before his appearance was there any person to compare with him. Never since. He was unique in all points.

(2) Yet was he very fully described in prophecy. As the stream of time flowed on since the first utterance (Genesis 3:15), feature became added to feature by successive seers, until the collective testimony presents a proto-biography wonderfully complete.

2. Witness the sample respecting his infancy here given.

(1) His incarnation by a virgin mother of the family of David (cf. Matthew 1:22-24 with Isaiah 7:13, 14).

(2) The occurrence of this stupendous event in the town of Bethlehem of Judah (cf. vers. 5, 6 with Micah 5:2).

(3) The appearance of a star by which the Magi were guided in accordance with Balaam's parable (see Numbers 24:15-19).

(4) The slaughter of the innocents (cf. vers. 16-18 with Jeremiah 31:15-17).

(5) The deliverance of Jesus from that slaughter, which prophecy required, as he had to fulfil many predictions there written (see Luke 24:44-48).

(6) The flight into Egypt (cf. vers. 13-15, 19-21, with Exodus 4:22, 23; Hosea 11:1).

(7) The residence in Nazareth of Galilee, in connection with which he came to be called a Nazarene. Wonderful, is the credulity of that unbelief which can see nothing in such a tissue of evidence.

3. But where in prophecy is he described as a Nazarene?

(1) We may find this in the law of the Nazarite taken as a prophecy.

(2) Therefore also in those Nazarites, such as Samson, who must be viewed as typical persons (see Judges 13:5-7; Judges 16:17). Note: Jesus was in spirit, not in the letter, a Nazarite (see Matthew 11:18, 19).

(3) We may also find it in those prophecies which set forth the humiliation and odium to which Messiah was to be subjected. For the name "Nazarene" became a term of reproach (cf. John 1:14; see also Psalm 22:6; Psalm 69:6-10; Isaiah 53:3, 12).

(4) If "Nazarene" be derived from נזר, this word signifies not only "to separate," but also "to crown. When Pilate in scorn set over Jesus the inscription, Jesus of Nazareth, the King of the Jews," Jesus was then in derision also crowned, viz. with thorns. God makes the very derision of his enemies to praise him.

III. THINGS NOT FORETOLD ARE YET FOREKNOWN.

1. The knowledge of things foretold implies a foreknowledge also of things to be historically interwoven with them.

(1) Thus a foreknowledge of the slaughter of the innocents implies a foreknowledge also of Herod, his character, and resources.

(2) The time of Herod's death also must have been foreknown, since the return of Jesus from Egypt, a thing foretold, was historically made contingent upon it.

(3) The succession of Archelaus to the throne of Herod must likewise have been foreknown, for the retirement of Jesus into Nazareth of Galilee, a thing foretold, was historically made contingent upon this. Archelaus, as Ethnarch (by courtesy called King) of Judaea, would be likely to inherit his father's jealousy and caution, as he was well known to have inherited his cruelty and tyranny (see Josephus, 'Ant.,' 17. c. 10).

2. Thus the foreknowledge of things interwoven with things foretold implies a corresponding foreknowledge of things interwoven with these.

(1) This follows by the same rule. So in turn of things interwoven with these. Thus a perfect knowledge of anything must involve a perfect knowledge of everything.

(2) Such, therefore, is the intelligence of Divine providence as witnessed in the evidence of prophecy. Such intelligence may be implicitly trusted for guidance. Such guidance should be earnestly sought.

IV. THERE IS A PROVIDENCE OF HISTORY AS WELL AS OF PROPHECY.

1. God is not simply an Omniscient Spectator.

(1) He was more than a Spectator when he inspired his prophets.

(2) He is also a Worker in history.

2. Instances of his direct interference with the factors of history are here recorded. He interfered:

(1) To prevent the Magi from returning to Herod.

(2) To prompt Joseph to fly into Egypt.

(3) To direct the return of the holy family from Egypt.

(4) To instruct their retirement into Galilee.

(5) To provide, viz. in the gifts of the Magi, for their subsistence.

3. This intervention was necessary to the fulfilment of prophecy.

(1) The same Being who inspired the predictions wrought in their accomplishment. He let none of the words of his prophets fall to the ground (cf. 1 Samuel 3:19; 1 Samuel 9:6).

(2) If prophecy reveals the providence of knowledge, history no less truly reveals the providence of power.

V. THE PROVIDENCE OF HISTORY, LIKE THAT OF PROPHECY, IS ALL-COMPRISING.

1. Since God works in events necessary to the fulfilment of prophecy, he must work in all events.

(1) For what events are there that are not tending to the fulfilment of prophecy? The subjects of prophecy are race-wide in their range, and extend along the whole course of time.

(2) The central line of events, more prominently delineated in prophecy, are historically interwoven with other events, these with others, and so forth. So if the interference of a providential Worker is required in respect to the central line, his working will be required from the centre outwards to the very bounds of action. Hence:

2. There is a supernatural energy in the commonest events. The case may be stated thus:

(1) The universe is dual, consisting of matter and spirit.

(2) These complements act and react upon each other.

(3) The whole is under one supreme control, infinitely intelligent, possessing illimitable resources of wisdom and efficiency. As Omniscience surveys all things, Omnipotence works in all things.

(4) In some things it pleases God to show his knowledge, as in prophecy; in some, his power, as in converting prophecy into history. Where he does this we call the event supernatural and miraculous.

(5) But in truth there is as much of the supernatural, i.e. as much of the presence and working of God, where he does not show it in deviations from the usual, as where he does so deviate. Therefore we may:

(1) Rejoice evermore.

(2) Pray without ceasing.

(3) In everything give thanks. - J.A.M.

It was revealed to the shepherds and then to the wise men.

1. The Jews had the priority of time, so also they had a superiority in the manner of the declaration. To one a living angel; to the other an inanimate star.

2. To the shepherds it was done much more feelingly than to the magi, it was loving, joyous, confidential, minute. "Fear not," etc.

3. To the Gentile the intimation was distinct, sufficient, but it was a silent finger. But to the shepherds there were voices, "a multitude of the heavenly host praising God," etc. We all have a great amount of truth floating in our minds; what we want is, to have it made definite, and brought to a focus. That the "star" did for them. Probably it so drew them, that they could scarcely resist its attraction. We cannot be too thankful to God for it, that truth as such is fascinating. Every one who has once lost and then recovered a Christian hope will understand the joy of the magi when they saw the star again. As they went, where did they look? Not at the road, nor at their feet, but at the star high up above them. How many go doubtingly, slowly, heavily, wearily, wrongly, because they look at their feet and not at the star.

(J. Vaughan, M. A.)

1. Shine like that star.

2. Speak like that star.

3. Lead like that star.

(G. T. Coster.)

Seen —

1. In its creation;

2. In its position;

3. In its motion;

4. In its brightness. Let us follow the guidings of this star.

(1)Diligently;

(2)Lovingly;

(3)Hopefully.

(J. M. Ashley.)

1. Science helps religion.

2. Nature needs revelation.

3. Knowledge requires action.

(T. R. Stevenson.)

There was not much in the appearance of that single star, but it spoke volumes to those men. You know what it is to be walking by the side of some man, and suddenly he leaps aside from you with an exclamation of pleasure, and dives down into some little obscure corner or hedge, and brings up some choice botanical specimen: you know what the feeling is; you have a kind of deep sense of inferiority; your own nature tells you that he possesses some secret knowledge and power that you do not. It is the insight of natural science. Well, the insight is analogous here. Men go through the world, and they see nothing of God. nothing of Christ; or what they do see is merely the building ins which Christ dwells — a great deal about His Church, a great deal about His Word, but very little about Himself. The insight is in the Christ-born, the Christ-taught men who perceive Christ in everything. They take Him at every turn, they find Him lurking in every spot, because He is ever in their hearts. These men saw the star. There were thousands about them who looked upon the same star, and saw no meaning in it. It led them through the long desert to kneel before the Satisfier of their hopes. A picture that I once saw will illustrate what I mean. It represented the sea-shore, and standing beside it the great discoverer of the far-off continent of America; in his hand an image, rough-hewn and coarsely coloured; dawning through his eyes a keenness of observation, thought, and reflection — a dawning of some noble purpose. Behind him was the sea, broken by a brisk wind into little, fleecy waves. Beside him was his wife, half indifferent, half curious, looking on almost perplexed at the interest that he manifested. It showed that out of that strange little rough-hewn god there was born the thought of a far-off world to which he would go. But it told more than that. It told of a purpose that was graven in upon his spirit; and though the danger was great, though the sacrifice was the leaving of the wife who leant upon him, yet still, because of the deep thought which had been struck into his soul, he must perforce go, borne by the spirit of enterprise, till he had put his feet upon the far-of/land. It is this insight of enterprise which God gives to His children. The star shot the thought of Christ into the hearts of the wise men, as the rough-hewn image shot into the heart of Columbus the story of the undiscovered continent beyond the seas. So is it with Christ's children in this world. They see by an insight of faith what other men do not see. Christ's religion vindicates itself by the spiritual insight.

(W. B. Carpenter. M. A.)

Or, if you were at sea, and saw a lighthouse, you know it would say, "Keep away from the rocks." Its light through the dark night would speak that to you; or if you lived on a dangerous part of our coast, and heard the signal. gun fired by the coastguard men, you would know that that said, "A ship is coming on the rocks. Come and help, men of the life-boat, come and help!" Or if you saw flags flying from the church tower and malay houses, you know that would speak of glad news, perhaps the birthday of the Queen, or the marriage of one of her children, or the coming of some great man to the town. So the star spoke to the wise men, and it told happy news.

(G. T. Coster.)

I was many years ago travelling among the Pyrenees. Our carriage had to go over a mountain, by a road which ran for a great part of the way along the edge of a frightful precipice. The rocks descended to a vast depth, and the river roared below out of sight. There was no wall or hedge on the side of the road. At the post-house at the bottom of the pass we were given horses and a postman to drive them, and we started. Night fell before we reached our destination, black with heavy clouds, obscuring the stars. The horses were wild, unbroken-in colts, and they plunged from side to side. Whether the driver had been drinking or had lost his head in the excitement I cannot say, but he was perfectly unable to control the horses. They dashed from side to side of the road, and the carriage rocked, and the wheels grazed the edge. Every moment we expected one of the horses or the carriage to roll over the edge, when we should all have been dashed to pieces. I was then a little boy, and I sat on my mother's lap. My father, not knowing the danger, had walked on from the post-house by a short cut over the mountains, to the inn at the top of the pass, where we were to spend the night. My mother prepared for her end. The horses were plunging and racing about, so that it was impossible to descend from the carriage. She kissed me, and bade me say my prayers, and her lips moved in prayer also; I felt a shudder run through her at each sway of the carriage towards the edge. All at once, above us, shone out ,a bright light. The postman shouted, the horses seemed to become less restive. A strong hand was laid on their reins, the carriage was stopped, and my father's voice was heard. He had arrived at the top of the pass long before us, and, uneasy at the delay, had walked down to meet us. The light we saw was in a window of the posthouse, set as a guide to travellers. I cannot describe to you the relief, the joy, that rose in our hearts when we saw that guiding light, and when we heard the voice. We knew then that we were safe, following the ray of light we should reach our place of rest, guided by the firm hand on the bits of the untamed horses, we should be safe from being flung down the abyss. Our course through life is like that mountain journey. These wild undisciplined horses, ready to bring us to destruction, are our passions, the driver is conscience, the light is revealed truth, and He who meets us on our way and guides us is our Heavenly Father.

(Baring-Gould.)

When Whitefield (the great preacher) went to America (he went five times), he stood on the steps of the Court-house in Philadelphia, and preached to the people; and there was amongst the crowd a little boy. The little boy saw that Mr. George Whitefield could not see to read his Bible very well, so he got his lantern, and lit it, and held the lantern for Mr. Whitefield to see to read by. Mr. Whitefield was very much obliged to him. The little boy listened — with all his might and main — to Mr. Whitefield's preaching. He listened so much, that he let the lantern tumble down, and it was broken all to pieces. Many years afterwards Mr. Whitefield came back again to America, on his fifth journey. He stopped at the house of a minister, who said to him one day: "Do you remember, sir, preaching once in Philadelphia, and a little boy, who was holding the lantern, dropped it, and broke it? That I do," said Mr. Whitefield, "and I would give anything in the world to know what has become of that little boy." The minister said, "I was the little boy, sir. I held the lantern. I listened to you. I let it drop. Your preaching made me what I am, a Christian minister." He "followed the star."

(J. Vaughan.)

Of olden times on the coast of Cornwall there were wreckers. These men tied a lantern on the head of an ass, and drove the animal along the heights that fringe the shore. Ships at sea saw this light, and thinking them to be guides where open water was, ran towards them, fell on rocks, and were dashed to pieces. Then the wreckers came down to the shore, and took from the wrecked ship all that could be saved. There are a host of these false signals about in the religious world, leading men to destruction. What, then, are we to do? Look to the lighthouse of the Church, built by the hands of Jesus Christ. In it He has set the clear, steady light of revealed truth.

(Baring Gould.)

Archelaus, Herod, Jeremiah, Jeremias, Jeremy, Jesus, Joseph, Mary, RachelBethlehem, Egypt, Galilee, Jerusalem, Judea, Nazareth, RamahArise, Attempting, Child, Child's, Dead, Died, Rise, Risen, Saying, Seeking, Sleep, Sought, Trying1. The wise men from the east enquire after Jesus;
3. at which Herod is alarmed.
9. They are directed by a star to Bethlehem, worship him, and offer their presents.
13. Joseph flees into Egypt with Jesus and his mother.
16. Herod slays the children;
20. himself dies.
23. Jesus is brought back again into Galilee to Nazareth.

Matthew 2:1-23

     5652   babies
     8131   guidance, results

Matthew 2:13-20

     8729   enemies, of Christ

Matthew 2:19-20

     1409   dream
     4111   angels, servants
     8128   guidance, receiving

Matthew 2:19-23

     2520   Christ, childhood
     5357   journey

The First-Fruits of the Gentiles
'Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him. 3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5. And they said …
Alexander Maclaren—Expositions of Holy Scripture

The King in Exile
'And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him. 14. When he arose, he took the young child and His mother by night, and departed into Egypt; 15. And was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I …
Alexander Maclaren—Expositions of Holy Scripture

Sermon for Epiphany
(From the Gospel for the day) This Sermon on the Gospel for the day, from St. Matthew, showeth how God, of His great faithfulness hath foreseen and ordained all sufferings for the eternal good of each man, in whatever wise they befall us, and whether they be great or small. Matt. ii. 11.--"And they presented unto him gifts: gold, and frankincense and myrrh." NOW consider first the myrrh. It is bitter; and this is a type of the bitterness which must be tasted before a man can find God, when he first …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

One Argument which Has Been Much Relied Upon but not More than Its Just Weight...
One argument which has been much relied upon (but not more than its just weight deserves) is the conformity of the facts occasionally mentioned or referred to in Scripture with the state of things in those times, as represented by foreign and independent accounts; which conformity proves, that the writers of the New Testament possessed a species of local knowledge which could belong only to an inhabitant of that country and to one living in that age. This argument, if well made out by examples, is …
William Paley—Evidences of Christianity

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel

Flight into Egypt and Slaughter of the Bethlehem Children.
(Bethlehem and Road Thence to Egypt, b.c. 4.) ^A Matt. II. 13-18. ^a 13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the …
J. W. McGarvey—The Four-Fold Gospel

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17), …
J. W. McGarvey—The Four-Fold Gospel

The visit and Homage of the Magi, and the Flight into Egypt
With the Presentation of the Infant Saviour in the Temple, and His acknowledgment - not indeed by the leaders of Israel, but, characteristically, by the representatives of those earnest men and women who looked for His Advent - the Prologue, if such it may be called, to the third Gospel closes. From whatever source its information was derived - perhaps, as has been suggested, its earlier portion from the Virgin-Mother, the later from Anna; or else both alike from her, who with loving reverence and …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Child-Life in Nazareth
THE stay of the Holy Family in Egypt must have been of brief duration. The cup of Herod's misdeeds, but also of his misery, was full. During the whole latter part of his life, the dread of a rival to the throne had haunted him, and he had sacrificed thousands, among them those nearest and dearest to him, to lay that ghost. [1084] And still the tyrant was not at rest. A more terrible scene is not presented in history than that of the closing days of Herod. Tormented by nameless fears; ever and again …
Alfred Edersheim—The Life and Times of Jesus the Messiah

He Division of the Land.
T The Jewish writers divide the whole world into "The land of Israel," and "Without the land": that is, the countries of the heathen. Both which phrases the book of the gospel owns: "The land of Israel," Matthew 2:20: and it calls the heathens, "those that are without," 1 Corinthians 5:13; 1 Timothy 3:7, &c. And sometimes the unbelieving Jews themselves, as Mark 4:11. They distinguish all the people of the world into "Israelites," and "the nations of the world." The book of the gospel owns that phrase …
John Lightfoot—From the Talmud and Hebraica

Chronology of the Life of Christ.
See the Lit. in §14, p. 98, especially Browne, Wieseler, Zumpt, Andrews, and Keim We briefly consider the chronological dates of the life of Christ. I. The Year of the Nativity.--This must be ascertained by historical and chronological research, since there is no certain and harmonious tradition on the subject. Our Christians aera, which was introduced by the Roman abbot Dionysius Exiguus, in the sixth century, and came into general use two centuries later, during the reign of Charlemagne, puts …
Philip Schaff—History of the Christian Church, Volume I

Heathenism.
Literature. I. Sources. The works of the Greek and Roman Classics from Homer to Virgil and the age of the Antonines. The monuments of Antiquity. The writings of the early Christian Apologists, especially Justin Martyr: Apologia I. and II.; Tertullian: Apologeticus; Minucius Felix: Octavius; Eusebius: Praeparatio Evangelica; and Augustine (d. 430): De Civitate Dei (the first ten books). II. Later Works. Is. Vossius: De theologia gentili et physiolog. Christ. Frcf. 1675, 2 vols. Creuzer (d. 1858): …
Philip Schaff—History of the Christian Church, Volume I

All My Prefaces to the Books of the Old Testament, Some Specimens of which I Subjoin, are Witnesses for Me on this Point; and it is Needless to State the Matter Otherwise than it is Stated in Them.
I have received letters so long and eagerly desired from my dear Desiderius [3137] who, as if the future had been foreseen, shares his name with Daniel, [3138] entreating me to put our friends in possession of a translation of the Pentateuch from Hebrew into Latin. The work is certainly hazardous and it is exposed to the [3139] attacks of my calumniators, who maintain that it is through contempt of the Seventy that I have set to work to forge a new version to take the place of the old. They thus …
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

The Great Slaughters and Sacrilege that were in Jerusalem.
1. Accordingly Simon would not suffer Matthias, by whose means he got possession of the city, to go off without torment. This Matthias was the son of Boethus, and was one of the high priests, one that had been very faithful to the people, and in great esteem with them; he, when the multitude were distressed by the zealots, among whom John was numbered, persuaded the people to admit this Simon to come in to assist them, while he had made no terms with him, nor expected any thing that was evil from …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone …
Alfred Edersheim—Sketches of Jewish Social Life

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church

Two Famous Versions of the Scriptures
[Illustration: (drop cap B) Samaritan Book of the Law] By the blue waters of the Mediterranean Sea, on the coast of Egypt, lies Alexandria, a busy and prosperous city of to-day. You remember the great conqueror, Alexander, and how nation after nation had been forced to submit to him, until all the then-known world owned him for its emperor? He built this city, and called it after his own name. About a hundred years before the days of Antiochus (of whom we read in our last chapter) a company of Jews …
Mildred Duff—The Bible in its Making

The King's Herald.
"On Jordan's banks the Baptist's cry Announces that the Lord is nigh; Awake and hearken, for he brings Glad tidings of the King...." When the Saviour of the world was about to enter upon His public ministry, the Jewish nation was startled with the cry, "The Kingdom of Heaven is at hand" (S. Matt. iii. 2). Such was God's call to His people of old time, to prepare themselves to take part in the fulfilment of the promises, on which their faith and hopes were founded. The fulness of the times had come; …
Edward Burbidge—The Kingdom of Heaven; What is it?

Commencement of the Legends Concerning Jesus --His Own Idea of his Supernatural Character.
Jesus returned to Galilee, having completely lost his Jewish faith, and filled with revolutionary ardor. His ideas are now expressed with perfect clearness. The innocent aphorisms of the first part of his prophetic career, in part borrowed from the Jewish rabbis anterior to him, and the beautiful moral precepts of his second period, are exchanged for a decided policy. The Law would be abolished; and it was to be abolished by him.[1] The Messiah had come, and he was the Messiah. The kingdom of God …
Ernest Renan—The Life of Jesus

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Matthew 2:20 NIV
Matthew 2:20 NLT
Matthew 2:20 ESV
Matthew 2:20 NASB
Matthew 2:20 KJV

Matthew 2:20 Bible Apps
Matthew 2:20 Parallel
Matthew 2:20 Biblia Paralela
Matthew 2:20 Chinese Bible
Matthew 2:20 French Bible
Matthew 2:20 German Bible

Matthew 2:20 Commentaries

Bible Hub