“Et tu, Bethlehem Ephrata, parvulus es in millibus Juda ; ex te mihi egredietur qui sit dominator in Israël, et egressus ejus ab initio, a diebus æternitatis.”
“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting . everlasting: Heb. the days of eternity”
“But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel—One whose origins are of old, from the days of eternity.”
“But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.”
“But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.”
Ephrata. This was the ancient name (Haydock) of Bethlehem, (Genesis xxxv. 16.) though some think that it was so called after Caleb’s wife, 1 Paralipomenon ii. 19. — Art, or “art thou?” &c., which makes it agree with Matthew ii. 4. — Little. Hebrew tsahir, (Haydock) is often rendered “considerable.” (Chaldean) — Thousands: capital cities, Zacharias ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias. The moderns explain it of Zorobabel: but the expressions are too grand for him. (Calmet) — St. Jerome accuses the Jews of having designedly omitted some cities, (Josue xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. (Kennicott) — The priests substituted land of Juda instead of Ephrata, Matthew ii. (Haydock) — The evangelist recites their words, to shew their negligence in quoting Scripture. “Yet some assert, that in almost all quotations from the Old Testament the order or words are changed, and sometimes the sense,….as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious.” (St. Jerome) — This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. (Haydock) — Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. (Worthington) — Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. (Challoner) — His coming was also long before announced. (Origen, contra Cels. i.) — But the former sense is preferable. (Calmet) — Eternity. These expressions singly imply a long time; (Exodus xxi. 6., and Psalm xxiii. 7.) but when doubled, sęculum sęculi, &c., they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. (Worthington)
(1.) That Bethlehem should be the place of his nativity, v. 2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Matt 2 6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was, John 7 42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Gen 35 19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree, Luke 1 52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.
Verses 1-6 Having showed how low the house of David would be brought, a prediction of the Messiah and his kingdom is added to encourage the faith of God's people. His existence from eternity as God, and his office as Mediator, are noticed. Here is foretold that Bethlehem should be his birthplace. Hence it was universally known among the Jews, ( Matthew 2:5 ) . Christ's government shall be very happy for his subjects; they shall be safe and easy. Under the shadow of protection from the Assyrians, is a promise of protection to the gospel church and all believers, from the designs and attempts of the powers of darkness. Christ is our Peace as a Priest, making atonement for sin, and reconciling us to God; and he is our Peace as a King, conquering our enemies: hence our souls may dwell at ease in him. Christ will find instruments to protect and deliver. Those that threaten ruin to the church of God, soon bring ruin on themselves. This may include the past powerful effects of the preached gospel, its future spread, and the ruin of all antichristian powers. This is, perhaps, the most important single prophecy in the Old Testament: it respects the personal character of the Messiah, and the discoveries of himself to the world. It distinguishes his human birth from his existing from eternity; it foretells the rejection of the Israelites and Jews for a season, their final restoration, and the universal peace to prevail through the whole earth in the latter days. In the mean time let us trust our Shepherd's care and power. If he permits the assault of our enemies, he will supply helpers and assistance for us.