Originally Posted by John Calvin

23. He shall be called a Nazarene Matthew does not derive Nazarene from
Nazareth, as if this were its strict and proper etymology, but only
makes an allusion. The word N+Z+J+R+, or Nazarite, signifies holy and
devoted to God, and is derived from N+Z+R+, to separate. The noun
N+Z+R+, indeed, signifies a flower: [221] but Matthew refers, beyond
all doubt, to the former meaning. For we nowhere read that Nazarites
meant blooming or flourishing, but persons who were consecrated to God,
according to the directions given by the Law, (Numbers 6.) The meaning
is: though it was by fear that Joseph was driven into a corner of
Galilee, yet God had a higher design, and appointed the city of
Nazareth as the place of Christ's residence, that he might justly be
called a Nazarite But it is asked, who are the prophets that gave this
name to Christ? for there is no passage to be found that answers to the
quotation. Some think it a sufficient answer, that Scripture frequently
calls him Holy: but that is a very poor explanation. For Matthew, as we
perceive, makes an express reference to the very word, and to the
ancient Nazarites, whose holiness was of a peculiar character. He tells
us, that what was then shadowed out in the Nazarites, who were, in some
sense, selected as the first-fruits to God, must have been fulfilled in
the person of Christ.

But it remains to be seen, in what part of Scripture the prophets have
stated that this name would be given to Christ. Chrysostom, finding
himself unable to loose the knot, cuts it by saying, that many books of
the prophets have perished. But this answer has no probability: for,
though the Lord, in order to punish the indifference of his ancient
people, deprived them of some part of Scripture, or left out what was
less necessary, yet, since the coming of Christ, no part of it has been
lost. In support of that view, a strange blunder has been made, by
quoting a passage of Josephus, in which he states that Ezekiel left two
books: for Ezekiel's prophecy of a new temple and kingdom is manifestly
distinct from his other predictions, and may be said to form a new
work. But if all the books of Scripture which were extant in the time
of Matthew, remain entire to the present day, we must find somewhere
the passage quoted from the prophets.

Bucer [222] has explained it, I think, more correctly than any other
writer. He thinks that the reference is to a passage in the Book of
Judges: The child shall be a Nazarite unto God from the womb, (Judges
13:5.) These words, no doubt, were spoken with regard to Samson. But
Samson is called the "Redeemer" or "Deliverer" [223] of the people,
only because he was a figure of Christ, and because the salvation,
which was accomplished by his instrumentality, was a sort of prelude of
the full salvation, which was at length exhibited to the world by the
Son of God. [224] All that Scripture predicts, in a favorable manner,
about Samson, may justly be applied to Christ. To express it more
clearly, Christ is the original model: Samson is the inferior antitype.
[225] When he assumed the character of a Redeemer, [226] we ought to
understand, that none of the titles bestowed on that illustrious and
truly divine office apply so strictly to himself as to Christ: for the
fathers did but taste the grace of redemption, which we have been
permitted to receive fully in Christ.

Matthew uses the word prophets in the plural number. This may easily be
excused: for the Book of Judges was composed by many prophets. But I
think that what is here said about the prophets has a still wider
reference. For Joseph, who was a temporal Savior of the Church, and
was, in many respects, a figure, or rather a lively image of Christ, is
called a Nazarite of his brethren, [227] (Genesis 49:26; Deuteronomy
33:16.) God determined that the distinguished honor, of which he had
given a specimen in Joseph, should shine again in Samson, and gave him
the name of Nazarite, that believers, having received those early
instructions, might look more earnestly at the Redeemer who was to
come, who was to be separated from all,

"That he might be the first-born among many brethren,"
(Romans 8:29.)