tined to be a king. Accordingly, "when he was actually advanced to that dignity, and in the plenitude of his power, he sent for Manahem and inquired of him how long he should reign. Manahem did not tell him the precise period. Whereupon he questioned him further whether he should reign ten years or not? He replied, Yes, twenty, nay, thirty years; but he did not assign a limit to the continuance of his empire. With these answers Herod was satisfied, and giving Manahem his hand, dismissed him, and from that time he never ceased to honor all the Essenes." (Antiq. xv. 10. § 5.)

III.

MATT. ii. 22.-" But when he heard that Archelaus did reign in Judea, in the room of his father Herod, he was afraid to go thither."

On the death of Herod, Joseph was commanded to return to the land of Israel, and "he arose and took the young child" and went. However, before he began his journey, or whilst he was yet in the way, he was told that Archelaus did reign in Judea in the

room of his father Herod; on which he was afraid to go thither. Archelaus, therefore, must have been notorious for his cruelty (it should seem) very soon indeed after coming to his throne. Nothing short of this could account for the sudden resolution of Joseph to avoid him with so much speed.

Now it is remarkable enough, that, at the very first passover after Herod's death, even before Archelaus had yet had time to set out for Rome, to obtain the ratification of his authority from the emperor, he was guilty of an act of outrage and bloodshed, under circumstances above all others fitted to make it generally and immediately known. One of the last deeds of his father Herod, had been to put to death Judas and Matthias, two persons who had instigated some young men to pull down a golden eagle which Herod had fixed over the gate of the temple, contrary, as they conceived, to the law of Moses. The hapless fate of these martyrs to the law, excited great commiseration at the passover which ensued. The parties, however, who uttered their lamentations aloud were silenced by Archelaus, the new king, in the following manner :

"He sent out all the troops against them, and ordered the horsemen to prevent those

who had their tents outside the Temple from rendering assistance to those who were within it, and to put to death such as might escape from the foot. Three thousand men did these cavalry slay, the rest betook themselves for safety to the neighboring mountains. Then Archelaus commanded proclamation to be made, that they should all retire to their own homes. So they went away, and left the festival out of fear lest somewhat worse should ensue." (Antiq. b. xvii. ch. 9. § 3.)

We must bear in mind that, at the passover, Jews from all parts of the world were assembled; so that any event which occurred at Jerusalem during that great feast, would be speedily reported on their return to the countries where they dwelt. Such a massacre, therefore, at such a season, would at once stamp the character of Archelaus. The fear of him would naturally enough spread itself wherever a Jew was to be found; and, in fact, so well remembered was this, his first essay at governing the people, that several years afterwards it was brought against him with great effect, on his appearance before Cæsar at Rome.

It is the more probable, that this act of cruelty inspired Joseph with his dread of Ar

chelaus, because that prince could not have been much known before he came to the throne; never having had any public employment, or indeed, future destination, like his half-brother, Antipater, whereby he might have discovered himself to the nation at large.*

IV.

MATT. xvii. 24.-" And when they were come to Capernaum, they that received tributemoney came to Peter, and said, Doth not your master pay tribute? He saith, Yes."

THE word which is translated, tribute-money, is in the original "the didrachma," of which indeed notice is given in the margin of our Version; and it is worthy of remark, that this tax seems not to have been designated by any general name, such for instance as tribute, custom, &c. but actually had the specific appellation of the "didrachma." Thus Josephus writes "Nisibis too is a city surrounded by the same river (the Euphrates); wherefore

* Lardner briefly alludes to this transaction, but has not made the best of his argument.-Vol. i. p. 14. 8vo. ed.

the Jews trusting to the nature of its position, deposited there the didrachma, which it is customary for each individual to pay to God; as well as their other offerings."-(Antiq. xviii. 10. § 1.)

There is something which indicates veracity in the Evangelist, to be correct in a trifle like this. He makes no mistake in the sum paid to the Temple, nor does he express himself by a general term, such as would have concealed his ignorance, but hits upon the exact payment that was made, and the name that was given it.

V.

MATT. XXVI. 5.-" But they said, Not on the feast day, lest there be an uproar among the people."

I HAVE already alluded to the insubordinate condition of Judea in general, about the period of our Lord's ministry. We have here an example of the feverish and irritable state of the capital itself, in particular, during the feast of the passover.

"The feast of the passover," says Jose