Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying, “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.” When King Herod heard it, he was troubled, and all Jerusalem with him. Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born.
They said to him, “In Bethlehem of Judea, for this is written through the prophet,
‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come a governor, who shall shepherd my people, Israel.’ ”
Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. He sent them to Bethlehem, and said, “Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him.”
They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 6 For there was another in the tribe of Zebulun.
For there was another in the tribe of Zebulun.
Wise and learned men: It is a Persian word which they use in good part.
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Christ a poor child, laid down in a crib, and nothing set by of his own people, receiveth notwithstanding a noble witness of his divinity from heaven, and of his kingly estate of strangers: which his own also unwittingly allow of, although they do not acknowledge him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–9 1 Now when Jesus was born in Bethlehem of…
1 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,
Ver. 1. Now when Jesus was born in Bethlehem] The house of bread, that bread of life that came down from heaven, Joh 6:50, and dwelt among us in this city of David, otherwise called Ephrata, that is, fruit bearing; and situated (they say) in the very navel and centre of the earth, because in him all nations should be blessed: here was Jesus born, by mere accident in regard of his parents (who were brought hither by a tyrannical edict of the emperor, forcing all, even great bellied women, to repair to their own city to be taxed, though it were in the deep of winter), but by a sweet Providence of God, to fulfil the Scripture and to settle our faith.
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In the days of Herod the king] When the sceptre was departed from Judah, and the times were grown deplored and desperately wicked. Joseph found his brethren in Dothan, i.e. in defection; so did Christ, when he came: scarcely were there four, or fewer, found, that waited for the consolation of Israel. Then, also, when among the poor Gentiles a plentiful harvest, a very great number of elect, were ready ripe, Mat 9:37; Luk 10:2; Joh 4:35. Then, when cuncta atque continua totius generis humani aut pax fuit, aut pactio (Flor.), then came the Prince of Peace into the world, when all was at peace throughout the world.
Behold, there came wise men] Neither kings nor cunning men, but sages of the East, Θεωρητικοι, contemplative persons, philosophers, interpreters of the laws of God and men (μαγοι, מהנים). The tale of the three kings of Cullen is long since exploded.
To Jerusalem] So misreckoning of a point they missed the haven, and had like to have run upon the rocks. Had they met with the shepherds of Bethlehem, they had received better intelligence than they could from the learned scribes of Jerusalem. God hath chosen the weak of the world to confound the wise, 1Co 1:27-28. Surgunt indocti et rapiunt coelum, et nos, cum doetrinis nostris, detrudimur in Gehennam (August. Confess. viii. 8). None are so far from Christ, many times, as knowing men. Some of the scribes and Pharisees were very atheists, for they knew "neither the Father nor the Son." Ulpian the chief lawyer, Galen the chief physician, Porphyry the chief Aristotelian, Plotinus the chief Platonist, Libanus and Lucian the chief orators of that age, were all professed enemies to Christ. No Church was founded at Athens, Act 17:16, which yet Demosthenes calls the soul, sun, and eye of Greece, Euripides the Greece of Greece, Thucydides and Diodorus the common school of all men, the mart of good learning, &c.; ψυχην, και ηλιον, και οφθαλμον ελλαδος. ελλαδυς ελλαδα. κοινον παιδευτηριον παντων ανθρωπων. The greatest clerks are not always the wisest men in the affairs of God. Howbeit, learned Nathaniel, Joseph of Arimathea, and Nicodemus, masters in Israel, were disciples to our Saviour; lest, if he had called simple men only, it might have been thought, quod fuissent ex simplicitate decepti, that they were deceived out of their simplicity, saith one.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9 That Joseph, the legal father of Jesus, was of…
That Joseph, the legal father of Jesus, was of Nazareth in Galilee, appears from Luk 2:4, where we are told that he went from thence unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David); to be taxed with Mary his espoused wife: for, it seems, so was the emperor’s decree, Luk 2:1, and Cyrenius the governor of Syria had ordered that every one should go to be taxed in his own tribe and city. Those words, of Judea, were added to distinguish the place from another Bethlehem, which was in the territories of Zebulun, Jos 19:15. The verse further tells us, that this was
in the days of Herod the king: these words, the king, are added to distinguish him from Herod the tetrarch, Mat 14:1, or other Herods. This was that Herod the Great, commonly called the Ascalonite, the son of Antipater. There are three opinions of learned men concerning him. Some think that he was by birth an Idumean, and that his mother was an Arabian, and say he was the first foreigner that ever reigned in Judea; and that in him the prophecy was fulfilled, Gen 49:10, that the sceptre should not depart from Judah till Shiloh came. Others contend that he was a native Jew. A third sort say he was originally an Idumean, but that his predecessors had for some ages been proselyted to the Jewish religion: which last opinion is judged the most probable. Judea was at that time subject to the Romans, whose senate made him king over it. Christ being born at this time, it is said,
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there came wise men from the east to Jerusalem. How long it was after he was born that they came the Scriptures tell us not. Some think they came presently; some think within thirteen days; some think it was two years after. It is certain they were directed to find Christ at Bethlehem, Mat 2:8,9. There he was born, and circumcised the eighth day. There his mother accomplished the days of her purification, according to the law; which days were thirty-three, as may be seen Lev 12:2,3, &c. Luke tells us, Luk 2:22, that after the accomplishment of those days, they brought him to Jerusalem, to present him (as their firstborn) to the Lord, Exo 13:2, and to offer a sacrifice; and he tells us there of his meeting with Simeon and Anna, and of their prophecies, Luk 2:25, &c.; and it is said, Luk 2:39, When they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. It is not probable that these wise men came before our Lord was carried to Jerusalem, (which was about six weeks after he was born), for besides that they had a long journey to come, after such a noise made by the wise men’s coming, it is no way probable that Joseph and Mary would have carried him to Jerusalem, where the inquiry was first made; especially considering Herod’s trouble about it, and his sending messengers presently to slay all the children in Bethlehem, and in all the coasts thereof, Mat 2:16. It is therefore most probable that it was near two years after the birth of Christ before they came; for though no such thing can be concluded from Herod’s decree, which was for the slaying those that were two years old and under, yet one would think the following words signify some such thing, according to the time which he had diligently inquired of the wise men. He had then made inquiry about what time this child should be born; possibly they could not tell him the exact time, but if they said a year or a year and half before, Herod (to make sure) might make his decree for all to be slain from two years old and under; but had they said a month or six weeks, it is not probable Herod would have been so barbarous as to have slain all of two years old: so as, if we wisely consider the history of Scripture, it is no way probable that they came before Mary’s purification was over, and their offering him to the Lord, &c. mentioned Luk 2:22.
But then how should they find him at Bethlehem? For he went to Nazareth, Luk 2:39.
Answer: God might order some motion of Joseph to Bethlehem (of which the Scripture is silent); it was a city within the tribe to which he related, where probably he had kindred. So as, though it were a year or more after the birth of Christ before these wise men came, yet it is possible they might find him at Bethlehem, his parents being as guests there, though inhabitants at Nazareth. This is enough to have spoken of the time when these wise men came, viz. at what distance from the birth of Christ, considering that nothing can be in the case certainly determined. It is yet a greater question who these wise men were, and from what part of the world (here called the east) they came. The uncertainties of men’s conclusions in their points of curiosity, rather than profit, let us know how vainly men search for satisfaction when God hath hidden a thing from them. They cannot agree in the number of these men, some will have them twelve, some but three; and they undertake to tell us their names, though neither can they agree in it. Some will have them to be kings; and the papists make us believe they have their sepulchres with them to this day at Cologne; and by the number of the tombs they know their number; and that Church hath a festival for them, which is our Twelfth day. These and a hundred more fables there are about them. The Scripture saith no more than wise men, and telleth us nothing of their number. Whether they were mere astrologers, or such as were skilled in magical arts, or more generally philosophers, is vainly disputed; only we have their observation of this extraordinary star, together with what the Scripture tells us of the use those Eastern nations made of astrologers, to guide us to think they were such as were famous in their country for astrology: though others think them persons skilled in Divine and human laws. The Scripture only calls them
wise men. Whether they came from the eastern parts of the world, or that part of the world which lay eastward to the city of Jerusalem, is another unprofitable question: pagans they were, without doubt; whether Persians or Arabians, or of some other country, is of no great concern for us to know, and almost impossible to determine. These were the firstfruits of the Gentiles owning Christ as King of the Jews, whilst he came amongst his own, and they received him not; nor do I know any thing more worthy of our observation concerning them. Those that think it worth the while to read what more is said concerning them, may read enough in Spanhem, his Dub. Evang., Heinsius, his Exercitat. Sac. and Poli Critica, which I rather choose to name than the popish writers, because in some of these he will find the antidote together with the poison of those fabulous discourses, and be taught a pious wariness of obtruding old wives’ fables into canonical history, and lightly imposing upon the faith of ignorant people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 2, 3, 4, 7, 9 Observe here, 1. The place of our Lord’s birth,…
Observe here, 1. The place of our Lord’s birth, Bethlehem; he was born, not at Athens, not at Rome, not at Jerusalem, not in any opulent or magnificent city, but in the meanest cities of Judah; thereby showing us, that his kingdom was not of this world, and that he little regarded pomp and outward greatness. O how can we be abased enough for Christ, that thus neglected himself for us!
Observe, 2. The time of our Lord’s birth, In the days of Herod the king. This Herod being a foreigner, and made king by the Romans, which now reigned over the Jews, in him was fulfilled Jacob’s prophecy, That the sceptre should not depart from Judah; Gen 49:10 that is, the Jews should have governors of their own nation, until Shiloh come; that is, until Christ the promised Messiah come in the flesh. So that considering the circumstance of time and place, where and when Christ was born, it was and is willful obstinacy in the Jews to deny that the Messiah is come in the flesh.
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Observe, 3. That tribute of honour which was paid unto our Savior at his birth; the wise men of the east came and worshipped him, that is. the Chaldean, Arabian, or Persian astronomers, who, as the first-fruits of the Gentiles, seek after Christ, whilst the Jews, his own people, rejected him. O how will their coming so far as the east to seek Christ, rise up another day in judgement against us, if we refuse to be found by Christ,who came from heaven to seek us!
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv1, 9 It was a mark of humiliation put upon the…
It was a mark of humiliation put upon the Lord Jesus that, though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had horns coming out of his hand (Hab 3:4) enough to condemn the world, and the Jews especially, for their stupidity.
The first who took notice of Christ after his birth were the shepherds (Luk 2:15, etc.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, Luk 2:17, Luk 2:18. After that, Simeon and Anna spoke of him, by the Spirit, to all that were disposed to heed what they said, Luk 2:38. Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe,
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I. When this enquiry was made concerning Christ. It was in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre had now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be: witness these wise men, Gen 49:10.
II. Who and what these wise men were; they are here called Magou - Magicians. Some that it in a good sense; the Magi among the Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer (Act 8:9, Act 8:11), and of Elymas, the sorcerer (Act 13:6), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be wise men indeed when they set themselves to enquire after Christ.
This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See Mat 8:11, Mat 8:12. The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were afar off should be made nigh by Christ. 2. That they were scholars. They dealt in arts, curious arts; good scholars should be good Christians, and then they complete their learning when they learn Christ. 3. That they were men of the east, who were noted for their soothsaying, Isa 2:6. Arabia is called the land of the east (Gen 25:6), and the Arabians are called men of the east, Jdg 6:3. The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the three kings of Colen; we covet not to be wise above what is written.
III. What induced them to make this enquiry. They, in their country, which was in the east, had seen an extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold signs in the heavens. The birth of Christ was notified to the Jewish shepherds by an angel, to the Gentile philosophers by a star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the host of heaven, especially the eastern nations, whence the planets have the names of their idol-gods; we read of a particular star they had in veneration, Amo 5:26. Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a sceptre, that shall rise out of Israel; see Num 24:17. Balaam came from the mountains of the east, and was one of their wise men. Others impute their enquiry to the general expectation entertained at that time, in those eastern parts, of some great prince to appear. Tacitus, in his history (lib. 5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judaea rerum potirentur - A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to that king; and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ.
IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord.
Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King.
To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews?" They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.
V. How this enquiry was treated at Jerusalem. News of it at last came to court; and when Herod heard it he was troubled, Mat 2:3. He could not be a stranger to the prophecies of the Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures.
But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it.
VI. What assistance they met with in this enquiry from the scribes and the priests, Mat 2:4-6. Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their lips must keep knowledge, but then the people must enquire the law at their mouth, Mal 2:7. It was generally known that Christ should be born at Bethlehem (Joh 7:42); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether, all the chief priests, and all the scribes; and demands of them what was the place, according to the scriptures of the Old Testament, where Christ should be born? Many a good question is put with an ill design, so was this by Herod.
The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be born in Bethlehem, the city of David, here called Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Jos 19:15. Bethlehem signifies the house of bread; the fittest place for him to be born in who is the true manna, the bread which came down from heaven, which was given for the life of the world. The proof they produce is taken from Mic 5:2, where it is foretold that though Bethlehem be little among the thousands of Judah (so it is in Micah), no very populous place, yet it shall be found not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that the Lord shall count, when he writes up the people, that this man, even the man Christ Jesus, was born there, Psa 87:6. Out of thee shall come a Governor, the King of the Jews. Note, Christ will be a Saviour to those only who are willing to take him for their Governor. Bethlehem was the city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at Bethlehem, by the gate, which David longed to drink of (Sa2 23:15); in Christ we have not only bread enough and to spare, but may come and take also of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall run to and fro, and knowledge shall be increased.
VII. The bloody project and design of Herod, occasioned by this enquiry, Mat 2:7, Mat 2:8. Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience.
Now, 1. See how cunningly he laid the project (Mat 2:7, Mat 2:8). He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion: that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow.
2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–9 Saying, where is he that is born king of…
Saying, where is he that is born king of the Jews?.... These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is,
for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot (i) is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ's birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is "the root and offspring of David, and the bright and morning star", Rev 22:16. This they saw "in the east"; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam's which is thus expressed, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel", Num 24:17 which is owned by some Jewish writers (k) to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah's titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them "the son of a star"; but when he was discovered to be an impostor, they called him "the son of a lie": but I rather take it to be a sign of the Messiah's coming, and the meaning is, when a star shall "walk" or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born (l). Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms (m) what I have now mentioned, relates (n) the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter:
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"A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.''
If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah's coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said (o).
"The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;''
and in another place, (p).
"When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours--and all men shall see it:''
once more it is affirmed as a tradition (q) that
"The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament--and then shall the king Messiah be revealed in all the world.''
Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said (r) that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls (s) "Caesaris Astrum", "Caesar's star", is this very star, which he in complaisance to that monarch ascribes to him. Pliny (t) makes mention
"of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.''
If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, (u) it is much to the purpose, and is as follows:
"There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.''
The end proposed by them in taking such a journey is expressed,
and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews.
(i) Harmony, p. 205, 437, 438, Vol. I. Hor. Heb. p. 109. Vol. II. (k) Targum Onk. Jon. & Aben Ezra in loc. Zohar. in Exod. fol. 4. 1. Abarbinel Mashmia Jeshua, fol. 4. 3. Tzeror Hamor, fol. 126. 3. (l) See my book of the "Prophecies of the Messiah", c. 7. p. 119, &c. (m) Abulpharag. Hist. Dynast. p. 54. (n) lb. p. 70. (o) Zohar. in Gen. fol. 74. 3. (p) Zohar. in Exod. fol. 3. 3, 4. (q) lb. in Numb. fol 85. 4. and 86. 1. (r) Vid. Wolf. Bibl. Heb. p. 1156. (s) Eclog. 9. v. 47. (t) Nat. Hist. l. 2. c. 25. (u) Vid. Fabricii Bibliothec. Latin. p. 142-146.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 6, 8 Bethlehem of Judea - There was another Bethlehem in…
Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The scepter was now on the point of departing from Judah. Among his sons were Archelaus, mentioned ver. 22; Herod Antipas, mentioned chap. xiv, and Philip, mentioned Luke iii, 19. Herod Agrippa, mentioned Acts xii, 1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary Revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9 Wise men come from the east to worship Christ,…
CHAPTER II.
Wise men come from the east to worship Christ, 1, 2.
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Herod, hearing of the birth of our Lord, is greatly troubled, 3;
and makes inquiry of the chief priests and scribes, where the
Christ should be born, 4.
They inform him of the prophecy relative to Bethlehem, 5, 6.
The wise men, going to Bethlehem, are desired by Herod to bring
him word when they have found the child, pretending that he
wished to do him homage, 7, 8.
The wise men are directed by a star to the place where the young
child lay, adore him, and offer him gifts, 9-11.
Being warned of God not to return to Herod, they depart into
their own country another way, 12.
Joseph and Mary are divinely warned to escape into Egypt,
because Herod sought to destroy Jesus, 13, 14.
They obey, and continue in Egypt till the death of Herod, 15.
Herod, finding that the wise men did not return, is enraged, and
orders all the young children in Bethlehem, under two years of
age, to be massacred, 16-18.
Herod dies, and Joseph is divinely warned to return to the land
of Israel, 19-21.
Finding that Archelaus reigned in Judea in place of his father
Herod, he goes to Galilee, and takes up his residence at
Nazareth, 22, 23.
NOTES ON CHAP. II.
Verse 1. Bethlehem of Judea] This city is mentioned in Jdg 17:7, and must be distinguished from another of the same name in the tribe of Zebulon, Jos 19:15. It is likewise called Ephrath, Ge 48:7, or Ephratah, Mic 5:2, and its inhabitants Ephrathites, Ru 1:2; 1Sa 17:12. It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Le 3:11-16; Le 21:6. The word is also used to signify a carcass, Zep 1:17. The Arabic version has [Arabic] Beet lehem, and the Persic [Persic] Beet allehem: but [Arabic] lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world.
In the days of Herod the king] This was HEROD, improperly denominated the GREAT, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the-time he was created-king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the sceptre had literally departed from Judah, a foreigner being now upon the throne.
As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy.
Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death.
His second wife was Mariamne, daughter to Hircanus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. l. xvi. c. 13.-De Bello, l. i. c. 17,) on an accusation of having entered into a conspiracy against him. Aristobulus left three children, whom I shall notice hereafter.
His third wife was Mariamne, the daughter of Simon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, Mr 6:22. Salome had been placed, in the will of Herod the Great, as second heir after Antipater; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph de Bello, lib. i. c. 18,19,20.
His fourth wife was Malthake, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father's kingdom under the name of tetrarch, viz. Idumea, Judea, and Samaria: Joseph. Antiq. l. xvii. c. 11. He reigned nine years; but, being accused and arraigned before the Emperor Augustus, he was banished to Vienna, where he died: Joseph. Antiq. l. xvii. c. 15. This is the Archelaus mentioned in Mt 2:22.
His brother Philip married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus.
The fifth wife of Herod the Great was Cleopatra of Jerusalem. She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, Mt 14:3; Mr 6:17; Lu 3:19, and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, and to put him to death. It was to this prince that Pilate sent our Lord, Lu 13:31-32. He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. l. xv. c. 14.-De Bello, l. ii. c. 8.
The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus: his history is no ways connected with the New Testament.
The seventh was named Phoedra, the mother of Roxana, who married the son of Pheroras.
The eighth was Elpida, mother of Salome, who married another son of Pheroras.
With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phoedra, and Elpida, whose names I merely notice to avoid the accusation of inaccuracy.
ARISTOBULUS, the son of Herod the Great by Mariamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip.
AGRIPPA, otherwise named Herod, who was imprisoned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, who made him king of Judea: Joseph. Antiq. l. xviii. c. 8. It was this prince who put St. James to death, and imprisoned Peter, as mentioned in xii. of Acts. He died at Caesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. l. xix. c. 7. He left a son named Agrippa, who is mentioned below.
HEROD, the second son of Aristobulus, was king of Chalcis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments belonging to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. l. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Armenia the lesser, and who married Salome, the famous dancer, daughter to Herodias.
AGRIPPA, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. l. xx. c. 5. It was before him, his sister Berenice, and Felix, who had married Drusilla, Agrippa's second daughter, that St. Paul pleaded his cause, as mentioned Acts 26.
HERODIAS, the daughter of Mariamne and Aristobulus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Salome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Salome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children.
This is nearly all that is necessary to be known relative to the race of the Herods, in order to distinguish the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus.
There came wise men from the east] Or, Magi came from the eastern countries. "The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham." - WHITBY. That many Jews were mixed with this people there is little doubt; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah, were now, probably, like other believing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek μαγοι by [Persic] mejooseean, which properly signifies a worshipper of fire; and from which we have our word magician. It is very probable that the ancient Persians, who were considered as worshippers of fire, only honoured it as the symbolical representation of the Deity; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest himself among men. Therefore they say, We have seen his star - and are come to worship him; but it is most likely that the Greeks made their μαγοι magi, which we translate wise men, from the Persian [Persian] mogh, and [Persian] moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by [Persian] atush perest, a worshipper of fire; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper [Arabic], peeri Mughan, the priest, or chief of the idolaters. It is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia-Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word μαγοι by [Anglo-Saxon], which signifies astrologers, from [Anglo-Saxon] a star or planet, and [Anglo-Saxon], to know or understand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9 Mat 2:1. Now when Jesus was born — It…
Mat 2:1. Now when Jesus was born — It is matter of great doubt when the following remarkable occurrence happened. The received time of celebrating the Epiphany imports that it was within thirteen days of the birth of Christ. But as it is not likely that the star made its appearance till he was born, so it does not seem at all probable that the wise men could have prepared for and accomplished so long a journey in so short a space of time, especially as they tarried some days, at the least, at Jerusalem, on their way to Bethlehem. Add to this that immediately after their departure, (Mat 2:13,) Joseph, with his wife and the child, are sent away into Egypt, which could not have been before the end of the forty days of Mary’s purification. But although this visit of the wise men did not happen so soon after the birth of Christ as the calendar supposes, it might happen before Jesus was presented in the temple. For it is certain, when they came to Bethlehem they found Jesus and his mother there; but according to Luk 2:22, when the days of Mary’s purification were ended, they brought the child Jesus to present him to the Lord; and we never read of their returning with him to Bethlehem. On the contrary, we are told, when they had performed all things according to the law, they returned together to their own city Nazareth. According to this hypothesis, Jesus was brought to Jerusalem while Herod was waiting for the return of the wise men, and the angel appeared to Joseph there to command him to flee into Egypt with the young child and his mother, which they might do the very night after Jesus was presented in the temple.
In Bethlehem of Judea — Judea here means the district so named from the tribe of Judah, under which, however, the tribe of Benjamin was comprehended; and it is distinguished from Samaria, Peræa, Trachonitis, and both Galilees. It must be observed, there was another Bethlehem in the tribe of Zabulon, in the lower Galilee. In the days of Herod the king — Viz., Herod the Great, the son of Antipater, born at Ascalon, about 70 years before Christ. According to some, he was a native Jew; according to others, an Idumean by the father’s side, and by the mother’s an Arabian. The most probable opinion is, that he was originally an Idumean; but that his ancestors had, for some ages, been proselytes to the Jewish religion. The Jews being at that time in subjection to the Romans, he was made king of Judea by the Roman senate. At his death, which happened soon after this, he divided his dominions by his last will among his sons, appointing Archelaus, mentioned Mat 2:22, to succeed him as king of Judea; Herod Antipas, mentioned chap. 14., to be tetrarch of Galilee and Peræa; and Philip, mentioned Luke 3., to be tetrarch of Trachonitis and the neighbouring countries. Herod Agrippa, mentioned Acts 12., was his grandson. It is to be observed, that the history of the New Testament begins with Herod the Great, and ends with Agrippa, the last king of the Jews. Behold! The evangelist calls our attention by this word to the following very memorable occurrence. There came wise men — Probably Chaldean or Arabian astronomers, who, by divine grace, had been led from the knowledge of nature, to that of nature’s God. Although they are termed in the original, μαγοι, magi, we must not imagine that they were what we call magicians, or sorcerers; for the appellation was by no means appropriated in ancient times to such as practised wicked arts, but was frequently given to philosophers, or men of learning, particularly those that were curious in examining the works of nature, and observing the motions of the heavenly bodies. Came from the east — It is impossible to determine absolutely from what part of the East they came; although it is probable it was from Arabia, rather than Chaldea, for it lay east of Judea, and is mentioned by Tacitus as its boundary eastward, and certainly was famous for gold, frankincense, and myrrh, commodities which (see Mat 2:11) they brought with them. Myrrh, according to Grotius, is not produced save in Arabia, where, if we may believe Pliny, it is found in such abundance, with other spices, that no other kinds of wood are in use, not even to make fires of, but such as are odoriferous. Neither is frankincense found save among the Sabæans, a part of Arabia. And as to gold, another commodity which they brought, this is well known to be produced in such great abundance in Arabia Felix, that the furniture of the whole nation shines with it. David and Solomon, to whom the promise of the land of Canaan was fully made good, extended their dominions over those countries, even to the Euphrates, and the inhabitants of them were chiefly the seed of Abraham. Now it is more likely that these first fruits of the Gentiles should be brought to do homage to the King of the Jews, from a country that had done as much to David and Solomon, the types of Christ, than from a foreign and more remote nation; and that they should be of the seed of Abraham rather than of another race. Add to this, that Arabia abounded with magi, and was anciently so famous for wisdom, that, according to Porphyry, Pythagoras himself travelled thither to acquire it. Nay, if we may credit the learned Dr. Alix, the Jews were of opinion that there were prophets in the kingdoms of Saba and Arabia, and that they prophesied or taught successively, in the name of God, what they had received by tradition from the mouth of Abraham, of whose posterity they were, by Keturah. In the Old Testament it is frequently called the East, as Jdg 6:3; Job 1:3; whereas Chaldea lay not so properly to the east as to the north of Judea, and is often spoken of in Scripture in that light. See Jer 1:14-15; Jer 6:22; Joe 2:20. Had these wise men been, as some have supposed, a deputation from all the magi in Persia, Media, Arabia, and Chaldea; or had they been kings, as the papists fancy; so grand a circumstance as either of these would, in all probability, have been expressly recorded. To Jerusalem — The capital of the kingdom, and the seat of learning. For it seems these wise men did not suppose that so illustrious a king would be born in an ignoble village, but that he must be sought for in the royal city, in the palace itself, and in the family which then reigned. It was, however, no doubt, by the divine providence that they were directed to Jerusalem, as well that the Jews might be left without excuse, as that the birth of Christ the King might be announced by the Gentiles before he was acknowledged by the Jews, lest the testimony of the Jews concerning their own King should come under suspicion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9 When Jesus was born - See the full account…
When Jesus was born - See the full account of his birth in Luke 2:1-20.
In Bethlehem of Judea - Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word “Bethlehem” denotes “house of bread” - perhaps given to the place on account of its great fertility. It was also called Ephrata, a word supposed likewise to signify fertility, Gen 35:19; Rth 4:11; Psa 132:6. It was called the city of David Luk 2:4, because it was the city of his nativity, 1Sa 16:1, 1Sa 16:18. It was called Bethlehem of Judea, to distinguish it from a town of the same name in Galilee, Jos 19:15. The soil of Bethlehem was noted for its fertility. Ancient travelers frequently spoke of its productions. The town is situated on an eminence, in the midst of hills and vales. At present (circa 1880’s) it contains about 200 houses, inhabited chiefly by Christians and Muslims, who live together in peace. About 200 paces east of Bethlehem the place is still shown where our Saviour is supposed to have been born. There is a church and a convent there; and beneath the church a subterranean chapel, which is lighted by 32 lamps, which is said to be the place where was the stable in which Jesus was born, though no certain reliance is to be placed on the tradition which makes this the birthplace of the Saviour.
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Herod the king - Judea, where our Saviour was born, was a province of the Roman Empire. It was taken about 63 years before his birth by Pompey, and placed under tribute. Herod received his appointment from the Romans, and had reigned at the time of the birth of Jesus for 34 years. Though he was permitted to be called king, yet he was, in all respects, dependent on the Roman emperor. He was commonly called “Herod the Great” because he had distinguished himself in the wars with Antigonus and his other enemies, and because he had evinced great talents in governing and defending his country, in repairing the temple, and in building and ornamenting the cities of his kingdom. He was, however, as much distinguished for his cruelty and his crimes as he was for his greatness. At this time Augustus was Emperor of Rome. The world was at peace. A large part of the known nations of the earth was united under the Roman emperor. Contact between different nations was easy and safe. Similar laws prevailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favorable time to introduce the gospel, and to spread it through the earth; and the providence of God was remarkable in preparing the nations in this manner for the easy and rapid spread of the Christian religion.
Wise men - The original word here is μάγοι magoi, from which comes our word magician, now used in a bad sense, but not so in the original. The persons here denoted were philosophers, priests, or astronomers. They lived chiefly in Persia and Arabia. They were the learned men of the Eastern nations. devoted to astronomy, to religion, and to medicine. They were held in high esteem by the Persian court, were admitted as counsellors, and followed the camps in war to give advice.
From the east - It is not known whether they came from Persia or Arabia. Both countries might be denoted by the word East that is, east from Judea.
Jerusalem - The capital of Judea. As there is frequent reference in the New Testament to Jerusalem; as it was the place of the public worship of God; as it was the place where many important transactions in the life of the Saviour occurred, and where he died; and as no Sunday school teacher can intelligently explain the New Testament without some knowledge of that city, it seems desirable to present, a brief description of it. A more full description may be seen in Calmet’s Dictionary, and in the common works on Jewish antiquities. Jerusalem was the capital of the kingdom of Judah, and was built on the line dividing that tribe from the tribe of Benjamin. It was once called “Salem” Gen 14:18; Psa 76:2, and in the days of Abraham was the home of Melchizedek. When the Israelites took possession of the promised land, they found this stronghold in the possession of the Jebusites, by whom it was called Jebus or Jebusi, Jos 18:28.
The name “Jerusalem” was probably compounded of the two by changing a single letter, and calling it, for the sake of the sound, “Jerusalem” instead of “Jebusalem.” The ancient Salem was probably built on Mount Moriah or Acra - the eastern and western mountains on which Jerusalem was subsequently built. When the Jebusites became masters of the place, they erected a fortress in the southern quarter of the city, which was subsequently called Mount Zion, but which they called “Jebus”; and although the Israelites took possession of the adjacent territory Jos 18:28, the Jebusites still held this fortress or upper town until the time of David, who wrested it from them 2Sa 5:7-9, and then removed his court from Hebron to Jerusalem, which was thenceforward known as the city of David, 2Sa 6:10, 2Sa 6:12; 1Ki 8:1. Jerusalem was built on several hills Mount Zion on the south, Mount Moriah on the east, upon which the temple was subsequently built (see the notes at Mat 21:12), Mount Acra on the west, and Mount Bezetha on the north.
Mount Moriah and Mount Zion were separated by a valley, called by Josephus the Valley of Cheesemongers, over which there was a bridge or raised way leading from the one to the other. On the southeast of Mount Moriah, and between that and Mount Zion, there was a bluff or high rock capable of strong fortification, called Ophel. The city was encompassed by hills. On the west there were hills which overlooked the city; on the south was the valley of Jehoshaphat, or the valley of Hinnom (see the notes at Mat 5:22), separating it from what is called the Mount of Corruption; on the east was the valley or the brook Kedron, dividing the city from the Mount of Olives. On the north the country was more level, though it was a broken or rolling country. On the southeast the valleys of the Kedron and Jehoshaphat united, and the waters flowed through the broken mountains in a southeasterly direction to the Dead Sea, some 15 miles distant.
The city of Jerusalem stands in 31 degrees 50 minutes north latitude, and 35 degrees 20 minutes east longitude from Greenwich. It is 34 miles southeasterly from Jaffa - the ancient Joppa which is its seaport, and 120 miles southwesterly from Damascus. The best view of the city of Jerusalem is from Mount Olivet on the east (compare the notes at Mat 21:1), the mountains in the east being somewhat higher than those on the west. The city was anciently enclosed within walls, a part of which are still standing. The position of the walls has been at various times changed, as the city has been larger or smaller, or as it has extended in different directions. The wall on the south formerly included the whole of Mount Zion, though the modern wall runs over the summit, including about half of the mountain. In the time of the Saviour the northern wall enclosed only Mounts Acra and Moriah north, though after his death Agrippa extended the wall so as to include Mount Bezetha on the north.
About half of that is included in the present wall. The limits of the city on the east and the west, being more determined by the nature of the place, have been more fixed and permanent. The city was watered in part by the fountain of Siloam on the east for a description of which, see the Luk 13:4 note, and Isa 7:3 note), and in part by the fountain of Gihon on the west of the city, which flowed into the vale of Jehoshaphat; and in the time of Solomon by an aqueduct, part of which is still remaining, by which water was brought from the vicinity of Bethlehem. The “pools of Solomon,” three in number, one rising above another, and adapted to hold a large quantity of water, are still remaining in the vicinity of Bethlehem. The fountain of Siloam still flows freely (see the note at Isa 7:3)}, though the fountain of Gihon is commonly dry. A reservoir or tank, however, remains at Gihon. Jerusalem had, probably, its highest degree of splendor in the time of Solomon. About 400 hundred years after, it was entirely destroyed by Nebuchadnezzar. It lay utterly desolate during the 70 years of the Jewish captivity.
Then it was rebuilt, and restored to some degree of its former magnificence, and remained about 600 years, when it was utterly destroyed by Titus in 70 a.d. In the reign of Adrian the city was partly rebuilt under the name of AElia. The monuments of Pagan idolatry were erected in it, and it remained under Pagan jurisdiction until Helena, the mother of Constantine, overthrew the memorials of idolatry, and erected a magnificent church over the spot which was supposed to be the place of the Redeemer’s sufferings and bruial. Julian, the apostate, with the design to destroy the credit of the prophecy of the Saviour that the temple should remain in ruins Matt. 24, endeavored to rebuild the temple. His own historian, Ammianus Marcellinus (see Warburton’s Divine Legation of Moses), says that the workmen were impeded by balls of fire coming from the earth, and that he was compelled to abandon the undertaking.
Jerusalem continued in the power of the Eastern emperors until the reign of the Caliph Omar, the third in succession from Mohammed, who reduced it under his control about the year 640. The Saracens continued masters of Jerusalem until the year 1099, when it was taken by the Crusaders under Godfrey of Bouillon. They founded a new kingdom, of which Jerusalem was the capital, which continued eighty-eight years under nine kings. At last this kingdom was utterly ruined by Saladin; and though the Christians once more obtained possession of the city, yet they were obliged again to relinquish it. In 1217 the Saracens were expelled by the Turks, who have continued in possession of it ever since . Jerusalem has been taken and pillaged 17 times, and millions of people have been slaughtered within its walls. At present there is a splendid mosque - the mosque of Omar - on the site of the temple . The present population of Jerusalem (circa 1880’s) is variously estimated at from 15,000 to 30,000 Turner estimates it at 26,000; Richard son, 20,000; Jowett, 15,000; Dr. Robinson at 11,000, namely, Muslims 4,500; Jews 3,000, Christians 3,500. - Biblical Researches, vol. ii. p. 83, 84.
The Jews have a number of synagogues. The Roman Catholics have a convent, and have the control of the church of the Holy Sepulchre. The Greeks have twelve convents; the Armenians have three convents on Mount Zion and one in the city; the Copts, Syrians, and Abyssinians have each of them one convent. The streets are narrow, and the houses are of stone, most of them low and irregular, with flat roofs or terraces, and with small windows only toward the street, usually protected by iron grates. The above description has been obtained from a great variety of sources, and it would be useless to refer to the works where the facts have been obtained.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 6 King Herod the Great, surnamed Ascalonite, was a foreigner,…
King Herod the Great, surnamed Ascalonite, was a foreigner, but a proselyte to the Jewish religion. St. Jerome. --- this city is called Bethlehem of Juda, to distinguish it from another Bethlehem, which was situated in the division of the tribe of Zabulon. (Haydock) Wise men.[1] Both the Latin and Greek text may signify wise philosophers and astronomers, which is the common exposition. The same word is also many times taken for a magician or soothsayer, as it is applied to Simon, (Acts viii. 9,) and to Elymas, Acts xiii, ver. 6. and 8. Some ancient interpreters think these very men might have been magicians before their conversion. See a Lapide, &c. --- From the east. Some say from Arabia, others from Chaldea, others from Persia. Divers interpreters speak of them as if they had been kings, princes, or lords of some small territories. See Baron. an. i. sect. 29. Tillemont, note 12. on Jesus Christ. The number of these wise men is uncertain. St. Leo, in his sermons on the Epiphany, speaks of them as if they had been three, perhaps on account of their three-fold offerings. What is mentioned in later writers as their names, is still of less authority, as Bol[]andus observed. There are also very different opinions as to the time that the star appeared to these wise men, whether before Christ’s birth, or about the very time he was born, which seems more probable. The interpreters are again divided as to the year, and day of the year, when they arrived at Bethlehem, and adored the Saviour of the world. Some think not till two years after Christ’s birth. See St. Epiphanius hær. xxx. num. 29. p. 134. And St. Jerome puts the massacre of the Holy Innocents about that time in his chronicle. But taking it for granted that the wise men came to Jerusalem and to Bethlehem the same year that Christ was born, it is not certain on what day of the year they adored him at Bethlehem. It is true the Latin Church, ever since the 4th or 5th age, has kept the feast of the Epiphany on the 6th day of January. But when it is said in that day’s office, This day a star led the wise men to the manger, it may bear this sense only, this day we keep the remembrance of it; especially since we read in a sermon of St. Maximus (appointed to be read in the Roman Breviary on the 5th day within the octave of the Epiphany) these words: What happened on this day, he knows that wrought it; whatever it was, we cannot doubt it was done in favour of us. The wise men, by the 11th verse, found Jesus at Bethlehem, where his blessed mother was to remain forty days, till the time of her purification was expired. And it seems most probable that the wise men came to Bethlehem about that time, rather than within thirteen days after Christ’s birth: for had they come so soon after Christ was born, and been directed to go, and make diligent inquiry at Bethlehem, which was not above five miles from Jerusalem, it can scarcely be imagined that so suspicious and jealous a prince as Herod was, would have waited almost a month for their return without searching for the new-born king. But it is likely, being again alarmed by what happened when Jesus was presented in the temple at his mother’s purification, he therefore gave those cruel and barbarous orders for the massacre of those innocent infants. (Witham)
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[BIBLIOGRAPHY]
Magi, Greek: oi Magoi.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Matthew Chapter 2
Matthew Chapter 2
Thus born, thus characterised by the angel and fulfilling the prophecies that announced the presence of Emmanuel, He is formally acknowledged King of the Jews by the Gentiles, who are guided by the will of God acting on the hearts of their wise men. [4]That is to say, we find the Lord, Emmanuel, the Son of David, Jehovah the Saviour, the Son of God, born King of the Jews, recognised by the heads of the Gentiles. This is the testimony of God in Matthew’s Gospel, and the character in which Jesus is there presented. Afterwards, in the presence of Jesus thus revealed, we see the leaders of the Jews in connection with a foreign king, knowing however as a system the revelations of God in His word, but wholly indifferent to Him who was their object; and this king, the fierce enemy of the Lord, the true King and Messiah, seeking to put Him to death.
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The providence of God watches over the child born unto Israel, employing means that leave the responsibility of the nation its full place; and that accomplish at the same time all the intentions of God with regard to this only true remnant of Israel, this only true source of hope for the people. For, out of Him, all would fall and suffer the consequences of being connected with the people.
Gone down into Egypt to avoid the cruel design of Herod to take away His life, He becomes the true Branch; He recommences (that is, morally) the history of Israel in His own Person, as well as (in a wider sense) the history of man as the second Adam in relation with God: only that for this His death must come in-for all, no doubt, for blessing. But He was Son of God and Messiah, Son of David then. But to take His own place as Son of man He must die (see Joh 12:1-50). It is not only the prophecy of Hosea, “out of Egypt have I called my Son”, which thus applies to this true beginning of Israel in grace (as the beloved of God), and according to His counsels (the people having entirely failed, so that without this, God must have cut them off). We have seen, in Isaiah, Israel the servant giving place to Christ the Servant, who gathers a faithful remnant (the children whom God has given Him while He hides His face from the house of Jacob), that become the nucleus of the new nation of Israel according to God. Chapter 49 of that prophet gives this transition from Israel to Christ in a striking manner. Moreover this is the basis of all the history of Israel, looked at as having failed under the law, and being re-established in grace. Christ is morally the new stock from which they spring (compare Isa 49:3, Isa 49:5 [5]
Herod being dead, God makes it known to Joseph, in a dream, commanding him to return, with the young child and its mother, into the land of Israel. We should remark, that the land is here mentioned by the name that recalls the privileges bestowed by God. It is neither Judea nor Galilee; it is “the land of Israel.” But can the Son of David, in entering it, approach the throne of His fathers? No: He must take the place of a stranger among the despised of His people. Directed by God in a dream, Joseph carries Him into Galilee, whose inhabitants were objects of sovereign contempt to the Jews, as not being in habitual connection with Jerusalem and Judea, the land of David, of the kings acknowledged by God, and of the temple, and where even the dialect of the language common to both betrayed their practical separation from that part of the nation which, by the favour of God, had returned to Judea from Babylon.
Even in Galilee Joseph establishes himself in a place, the very name of which was a reproach to one who dwelt there, and a blot on his reputation.
Such was the position of the Son of God when He came into this world, and such the relationship of the Son of David with His people, when, by grace and according to the counsels of God, He stood amongst them. On the one hand, Emmanuel, Jehovah their Saviour, on the other, the Son of David; but, while taking His place among His people, associated with the poorest and most despised of the flock, sheltered in Galilee from the iniquity of a false king, who, by help of the Gentiles of the fourth monarchy, was reigning over Judea, and with whom the priests and rulers of the people were in connection; the latter, unfaithful to God and dissatisfied with men, proudly detesting a yoke which their sins had brought upon them, and which they dared not shake off, although they were not sufficiently sensible of their sins to submit to it as the just infliction of God. Thus is it that the Messiah is presented to us by this evangelist, or rather by the Holy Ghost, in connection with Israel.
Footnotes for Matthew Chapter 2
4: The star does not lead the wise men from their own country to Judea. It pleased God to present this testimony to Herod and to the leaders of the people. Having been directed by the word (the meaning of which was declared by the chief priests and scribes themselves, and according to which Herod sent them to Bethlehem), they again see the star which they had seen in their own country, which conducts them to the house. Their visit also took place some time after the birth of Jesus. No doubt they first saw the star at the time of His birth. Herod makes his calculations according to the moment of the star’s appearance, which he had carefully ascertained from the lips of the wise men. Their journey must have occupied some time. The birth of Jesus is related in chapter 1. The first Verse of chapter 2 (Mat 2:1) should be read, "Now Jesus having been born"; it speaks of a time already past. I would also remark here that the Old Testament prophecies are quoted in three ways, which must not be confounded: — "that it might be fulfilled", "so that it was fulfilled"; and, "then was fulfilled." In the first case, it is the object of the prophecy; Mat 1:22-23 is an instance. In the second, it is an accomplishment contained in the scope of the prophecy, but not the sole and complete thought of the Holy Ghost; Mat 2:23 may serve as an example. In the third, it is simply a fact which corresponds with the quotation, which in its spirit applies to it, without being its positive object — Mat 2:17, for instance, I am not aware that the first two are distinguished in our English translation. Where the sense may require it, I shall hope to point out the difference.
5: In Mat 2:5 Christ assumes this title of Servant. The same substitution of Christ for Israel is found in Joh 15:1-27. Israel had been the vine brought out of Egypt. Christ is the true Vine.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Matthew 2 (Luke 2)
THIRD SECTION
ON HIS APPEARANCE UPON EARTH, HE IS REJECTED, DESPISED, AND PERSECUTED BY THE THEOCRATIC CITY, THE THEOCRATIC PROPHETS, THE THEOCRATIC PRIESTHOOD, AND ROYALTY; BUT OWNED AND GLORIFIED BY GOD, IN SIGNS FROM HEAVEN, IN THE ADORATION OF WISE MEN FROM THE HEATHEN WORLD, AND IN HIS MIRACULOUS AND DIVINE PRESERVATION, EFFECTED BY THE FLIGHT INTO EGYPT, AND BY HIS CONCEALMENT DURING HIS YOUTH IN THE OBSCURITY OF GALILEE.
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Matthew 2 (Luke 2)
Contents:—Immediately on His appearance commenced the grand conflict between the Christ of the true theocracy and the degenerate, worldly form of the theocracy as then subsisting. Judaism rejects Him; the heathen world receives Him (the East and Egypt). Jerusalem knows nothing of Him, and is thrown into alarm at the tidings of His appearance. The high priests and the scribes are, by their knowledge of the Scriptures, able to indicate correctly the place of His birth, but they treat the announcement of His birth as if it were an idle report. Herod attempts to slay the child, first by craft, and then by a general massacre. The escape into Egypt is signalized by the martyrdom of the children at Bethlehem; and Jesus is only preserved for the work given Him by the Father by His concealment in heathen Egypt, and afterwards in semi-pagan Galilee. On the other hand, Joseph and Mary, a poor couple, and the heathen magi, are His guardians and witnesses; while the children and mothers of Bethlehem are involuntary sharers in His sufferings. But, despite the contempt poured on Him by a carnal and degenerate theocracy, God in various ways glorifies Him as the true heir of the theocracy; so that the events recorded in this section really corroborate the fact of His Divine mission. Every circumstance bears testimony in His favor: 1) His birth in Bethlehem, or the Divine word of promise, the Scripture. 2) The miraculous star in the sky, or Nature. 3) Heathen philosophy in its noblest aspirations (although clouded by error), under the guidance of Providence, or the course of history. 4) The unsuspecting sleep, and the fearful awakening of sinners at His name. 5) Orthodox unbelief, which, even in its stagnation, is compelled to point to Bethlehem. 6) The belief of the wise men bursting through the mist of astrological delusion. 7) The triumph of Christian simplicity over the craft of the world, through the guidance of the Divine Spirit. 8) The martyrdom at Bethlehem. 9) The devoted resignation of the Holy Family, the relatives of the Lord. 10) The miraculous deliverance and preservation of the Lord in the same heathen country from which Israel had been brought, 11) Jesus growing up in obscurity and lowliness at Nazareth. 12) His providential preservation, accomplished by means apparently the slightest, viz., prophetic dreams.
A. Mat_2:1-12
The Gospel for Epiphany. (More recently designated the Missionary perikope)
1Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men [magi] from the east to Jerusalem, 2Saying, Where is he that is born King of the Jews? for we have seen his star in the east [or, when first it rose], and are come to worship him. 3When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. 8And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. 9When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10When they saw the star, they rejoiced with exceeding great joy. 11And when they were come into the house, they saw1 the young child with Mary his mother, and fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
EXEGETICAL AND CRITICAL
On the genuineness of this chapter, as well as of the former, comp. Meyer’s Commentary on Matth., p. 59.2
Mat_2:1. Bethlehem (בֵּית לֶחֶם, house of bread), Βηθλεὲμ τῆς Ἰουδαίας, Bethlehem of Judea, as distinguished from Bethlehem in the tribe of Zebulon, Jos_19:15. “Bethlehem Ephratah (Gen_35:16; Gen_35:19) was situated in the tribe of Judah (comp. Jdg_17:9; Jdg_19:1; 1Sa_17:12), six Roman miles, or two hours’ walk, to the south of Jerusalem.” (Reland, Palæstina, p. 642 foll.; Rosenmüller, Handbuch der biblischen Alterthumskunde, ii. 1, p. 123; Robinson, Pal. i. p. 470; Tobler, Bethlehem in Palæstina, St. Gall, 1848. With these comp. the recent travels of Schubert, Strauss, Schulz, etc.) The earlier name of Bethlehem was Ephratah, which probably also included its environs. This small town was the ancestral seat of the house of David (Rth_1:1-2). It was fortified by Rehoboam (2Ch_11:6), but remained an insignificant place (Mic_5:2), and is not even mentioned among the towns of Judah either in the Hebrew text of Joshua or in Neh_11:25. The striking contrast between its insignificance and its future destiny is brought out by the prophet Micah, in a prophecy which forms one of the most pointed Messianic predictions (see Mat_2:6). At present, Bethlehem is a small but populous town in a well-cultivated district. As to the road from Bethlehem to Jerusalem, see von Raumer’s Palestina, p. 276. “Bethlehem itself is situated on a ridge of moderate size, extending from east to west. It consists of about 100 indifferent dwellings, partly cut out in the rock, and contains 600 inhabitants capable of bearing arms, partly Turks and partly Christians. As the town in the year 1834 took part in the insurrection against Ibrahim Pasha, he caused the Turkish quarter to be destroyed. Since that time the place is inhabited exclusively by Christians, 3,000 in number.” Comp. Robinson, I. 470–’73 (Am. ed.).3
In the days of Herod the king.—The monarch here alluded to was Herod surnamed the Great. He was the first sovereign of the Idumæan (or Edomite) race, which, from the year 40 before Christ, reigned over Judæa, under the supremacy of Rome (Joseph. Antiq. xiv. 1, 3; de Bello Judges 1, 8, 9). Herod the Great was a son of Antipater, whom Cæsar had appointed procurator of Judæa at the time he acknowledged Hyrcanus II., the Maccabæan prince, as king When a youth of fifteen, Herod was en trusted by his father with the government of the province of Galilee (Joseph. Antiq. xiv. 9, 2). Subsequently, as “strategos” of Cælesyria, he defeated the Maccabæan prince Antigonus (son of Aristobulus), who had made an attempt to recover the sovereignty of which Aristobulus had been deprived. The Roman triumvir Antony made Herod and his brother Phasael tetrarchs. Driven from his province by Antigonus, Herod repaired to Rome, where, through the favor of Antony, he was declared by the Roman Senate king of Judæa. But he was obliged to call in the help of Rome before he could make himself master of his new capital, Jerusalem. After the fall of Antony, he succeeded in securing the favor of Augustus. For his further history, comp. the article Herod in Winer’s and other Bibl. Encycl., and Josephus.—Herod was destined to sustain a most ominous part in Jewish history. At his accession, he founded the Idumæan dynasty on the ruins of the Asmonæan or Maccabæan race. (Comp. the genealogical tables of the Asmonæan house and of the Herodian, in von Raumer’s Palestine, p. 331.) The glorious race of the Maccabees had fallen through their fanatical presumption, and a servile deference to the ultra-legalist religious party,—just as a similar ultra-ecclesiastical policy led to the ruin of various Byzantine dynasties, and in more modern times to that of the Stuarts in Great Britain, and of the Bourbons in France. The Idumæan dynasty, on the other hand, pursued a crafty secular policy, by which it succeeded in maintaining itself for a considerable time, under the most difficult circumstances. This policy consisted in flattering the party of the Pharisees, by the building of the temple, and by other tokens of religious zeal; while at the same time the favor of Rome was courted by servility, by concessions to heathenism, and by the introduction of Grecian customs. It is noteworthy that the same Herod who had already extinguished the priestly and royal house of the Maccabees by the murder of its last heirs, also attempted to destroy the true and eternal royalty of the house of David. But, strictly speaking, it was not with Herod that the outward sceptre first passed from the tribe of Judah to an alien family, as even the Maccabæan dynasty belonged to a different tribe, that of Levi. Hence, when the royal power was conferred on the Maccabees in the person of Simon, it was with an express reservation of the rights of the Messiah (1Ma_14:41). On the other hand, the Idumæans had, for more than a hundred years before that, been Jews,—the Maccabee Hyrcanus having compelled them to submit to circumcision. The Herodian dynasty remained, however, Idumæan in spirit,—circumcised semi-pagan and barbarian, though outwardly civilized. According to the statements of the Fathers (quoted by Winer, i. p. 481, note 5), the Herodians were of purely heathen extraction,—their ancestors having been Philistines from Ascalon, who had been brought to Idumæa as prisoners of war. But while the Asmonæans enjoyed the royal dignity with the express acknowledgment that the sceptre belonged to the “coming Prophet,” Herod recognized no such expected Messiah; or rather entertained only superstitious fears about Him, and cherished the desire of effecting His destruction. In this respect Herod may be said to have removed the sceptre from Judah, although not in the primary sense of the prediction in Gen_49:10 (see the author’s Positive Dogmatik, p. 668).
Herod died in the fourth year before the commencement of our era, shortly before Easter (Joseph. Antiq. xvii. 9, 3). Accordingly, the birth of Christ must have taken place at least four years earlier than the usual date. See Wieseler, Chronol Synopse, p. 50; and the author’s Leben Jesu, ii. p. 106.
Wise men, lit. Magi, μάγοι, מָגִים.—The name originally belonged to a high sacerdotal caste among the Persians and Medes, who formed the king’s privy council, and cultivated astrology, medicine, and occult natural science. They are frequently mentioned by ancient authors, such as Herodotus (i. 132), Diogenes Laertius (i. 1, 9), Ælian, Porphyry, Cicero, and Pliny. During the time of the Chaldæan dynasty, there also existed an order of magi at the court of Babylon (Jer_39:3), of which Daniel was made the president (Dan_2:48). Subsequently the name was transferred to those Eastern philosophers in general who studied astrology, the interpretation of dreams, occult natural science, and the like. (See Winer’s Real-Wörterbuch.) At the time of Christ, many natives of Syria and Arabia, as well as Greeks and Romans, professed to be adepts in the magical art, and employed it for gain or personal advancement, taking advantage of the curiosity and superstition of their contemporaries. The names of Simon Magus, who drew down the rebuke of Peter, and of Elymas the sorcerer, who opposed Paul, will at once occur to the reader as familiar instances. The magi mentioned in the text belonged to the earlier class of Eastern sages, whose researches were sincere and earnest.
They are called wise men from the East, μάγοι ὰπὸ ἀνατολῶν. The expression,ἁπὸ ἀνατ., may be joined with equal propriety to the noun preceding or to the verb following. The first construction, however, is preferable, giving to the expression, magi, its full import; but the particular part of the East from which they came, cannot be determined. Justin, Tertullian, and many others (see Meyer), fixed on Arabia; Chrysostom, Theophylact, and others on Persia; while some have specified Parthia, Babylonia, and even Egypt and Ethiopia. At all events, they were of Eastern origin; and the Evangelist seems to imply that they came from Persia or Mesopotamia, the seat of the original magi. In attempting to account for the manner in which they had become acquainted with the Jewish expectation of a Messiah, some have laid too much stress on uncertain historical statements; while, more recently, others have entirely disregarded the established historical fact, that some such expectation was generally entertained at the time. Thus Suetonius mentions, in his Life of Vespasian (iv.), that throughout the East there was a general and settled belief, that about this period one would come from Judæa who should subdue the world. Tacitus (Hist. v. 13) refers to a similar expectation. But probably these two historians derived their statements only from a passage in Josephus (De Bello Judaico, vi. 5, 4. See Gieseler, Kirchengeschichte, vol. i. p. 47). Josephus, in his usual cringing manner, perverted the Scripture promise of a Messiah, applying it to Vespasian, who, from his campaign in Judæa or from the East, had gone to take possession of the empire of the world (see my Leben jesu, vol. ii. p. 105). But, on the other hand, it is undeniable that the temple of Jerusalem was famed all over the East (see Gieseler, vol. i. p. 46); that at that time the Jews had already spread over the known world; and that they had gained converts among the most intellectual and earnest inquirers of all countries. Such, for example, were the Greeks mentioned by John (Mat_12:20). Nor must we forget that the greatest part of the ten tribes of Israel had remained in Parthia, though their ideas and hopes concerning the Messiah were probably not so clear and well defined as those of their brethren in Palestine. (See The Nestorians, or The Ten Tribes, by Asahel Grant, 1843.) From the circumstance that three different kinds of gifts were offered, the strange inference has been drawn, that three “wise men” presented them. Similarly, a purely fanciful interpretation of Psa_72:10; Isa_49:7; Isa_60:3; Isa_60:10, led to the idea, especially since the fifth century, that the magi were kings. Even before that time, this view had been propounded by Tertullian (Adv. Marc. iii. 13). Chrysostom speaks of twelve magi, and Epiphanius increased their number to fifteen.
The mediæval Church blended the commemoration of the holy three kings (Gaspar, Melchior, and Balthasar, as they were called, although other names are also assigned them), with the festival of the Epiphany (6th Jan.). This feast, which was first instituted in the Eastern Church, commenced there the annual cycle of Christian festivals, and primarily bore reference to the baptism of Christ. As the Eastern Church adopted Christmas from the West, so the Western received the Epiphany from the East, by an interchange similar to that in regard to the use of organs and bells. The first trace of its celebration in the West occurs during the latter half of the fourth century (when, according to Ammianus Marcellinus, it was observed by the Emperor Julian at Vienne in 360). So early as the time of Augustine, it was celebrated in the West as Christ’s first manifestation to the Gentiles, the precedent and warrant for it being derived from the adoration of the magi in the passage under consideration. Hence also its name—Festival of the three Kings. In process of time, three different events came to be connected with this festival: 1) The baptism of Christ; 2) Christ’s first manifestation to the Gentiles; 3) the first miracle at Cana, Joh_2:11. A fourth reference to the miraculous feeding of the 5000 persons was afterward added. Comp. the article Epiphanien fest in Herzog’s Real-Encyclopœdie; also in Aschbach’s Allgem. Kirchenlexicon, and in Strauss’s Kirchen-jahr. The legends on this subject gave rise, as is well known, to a strange medley of ecclesiastical and popular usages.
We have no authentic record of the number and the social position of these magi. There must, of course, have been more than one; and they must have been persons of wealth and rank, who, in al. probability, would travel with a considerable retinue, so that their arrival at Jerusalem must have produced a sensation. That they were Gentiles and not Jews, appears from the whole tenor of the narrative; from the pointed contrast to which the Evangelist manifestly intends to draw attention; and especially from the question: “Where is the newborn King of the Jews?” Accordingly, most commentators are agreed on this question. (See Meyer, p. 63.)
Mat_2:2. We have seen His star.—This cannot refer either to a comet (Origen and others), or a meteor, still less to an angelic apparition (Theophylact). Among the ancients, a comet was rarely considered a good omen; a meteor would blaze and burst; while an angelic vision would disappear when its object was accomplished. We have no knowledge that an entirely new star made its appearance at that time, and again disappeared. Astrologers drew their inferences not so much from an individual star, as from a constellation of stars, although the import of the vision was gathered from the presence or position of one particular star in the constellation. (See Lange’s Leben Jesu, vol. ii. p. 105.) “The famous astronomer Kepler (De Jesu Christi vero anno natalitio, Francf. 1606; comp. Münter, Stern der Weisen, Kopenhagen, 1827) has shown, that in the year 747 from the building of Rome, a very remarkable threefold conjunction of Jupiter and Saturn in the sign Pisces occurred; and that in the spring of the following year the planet Mars likewise appeared in this constellation. He regarded it as probable that an extraordinary star was conjoined with these three planets, as was the case in the year 1603. Kepler was of opinion that this conjunction formed the star of the magi. This view has been further explained and defended by Ideler in his Chronological Researches. Wieseler mentions, that, according to the statement of Münter, the Chinese astronomical tables record the appearance of a new star at a time which coincides with the fourth year before the birth of Christ. All chronological statements relating to the birth of Christ lead, according to Wieseler’s calculations, to the conclusion that Jesus was born in the year 750 from the building of Rome (four years earlier than the birth of Christ according to the usual chronology), and most probably in the month of February. The above-mentioned conjunction took place two years sooner, that is, in the year 747 and 748.”
The circumstance that Herod caused all the (male) children in Bethlehem, of two years old and under, to be put to death, is a strong argument in favor of the supposition, that the principal star in this constellation was that which directed the magi to their search. Gerlach, in his Commentary, says: As Jesus adapted Himself to the fishermen by the miraculous draught of fishes; to the sick, by the curing of their infirmities; and to all His hearers, by parables relating to the circumstances around, and the affairs of, ordinary life; so did He draw these astronomers to Himself by condescending to their favorite science.
If it be asked how Providence could employ such a deceptive art for the purpose of guiding the magi to the truth, we reply, that there is a vast difference between earlier and later astrology. Just as chemistry sprung from alchemy, and even war gave rise to the Law of Nations, so ancient pagan astrology was the parent of our modern science of astronomy. But the tendency of all true science is to point the way to faith. A perception of the harmonious order of the firmament, and especially a knowledge of astronomy, would direct devout minds to Him who is the Centre of the spiritual solar system, to the creative Word, the Source of all order. Besides, it was not astrological inquiry which primarily determined the magi to undertake the journey to Bethlehem, but their belief in the Messiah promised to the Jews, of whom they had heard. They were men earnest in their deep longing, and believers according to the measure of preparing grace granted them. Hence their astrological knowledge was used only as the instrument of advancing and directing their faith. Thus Divine Providence might condescend even to their erroneous ideas, and cause the appearance of the constellation in the heavens to coincide with the conviction in their hearts, that the birth of the Messiah had then taken place; more especially as their mistake implied at least the general truth that the whole starry world points to Christ, and that particular law of Providence, according to which great leading events in the kingdom of God are ushered in by solemn and striking occurrences, both terrestrial and celestial. Thus, all secular knowledge, however blended with error, serves to draw heavenly minds to Christ. Error is but the husk, truth is the kernel. Accordingly, the star which was a sign to these wise men, is to us a symbol that all nature—in particular, the starry heavens, and the whole compass of natural science—if properly understood, will, under Divine guidance, lead us to deeper and stronger faith. (Comp. Heubner, “Praktische Erklärung des Neuen Test.,” vol. i. p. 13.) The statement, that the star had guided the magi to Jerusalem, must be interpreted in accordance with the symbolical import of the passage. The magi, of course, availed themselves of the ordinary channels of information as to the road from the East to Jerusalem; and they went to Jerusalem on the supposition that the capital of Judæa would naturally be the birthplace of the King of the Jews. The way from Jerusalem to Bethlehem they learnt from local information, having been directed there by the scribes and by Herod. To them, however, the star still seemed to be the guide of their journey—more especially the same star which they had seen in the East when first it rose (for this must be the import of the singular number, ἐν τῆ ἀνατολῆ, since the phrase, “in the East,” would require the Plural, and ἀνατολή evidently corresponds with τεχθείς), now appeared in its zenith right overhead upon Bethlehem, where the shepherds had already made known the abode of the Messiah. To their believing hearts the star seemed to stand fixed, as heaven’s own light, over the long desired, though obscure and humble residence. But it is remarkable how even their astrological inferences were purged from error, and transformed into genuine faith. For, first, they found the new-born King of the Jews not at Jerusalem. Secondly, they found on the throne of Judah a worldly-minded old tyrant. Thirdly, they found the representatives of the sanctuary of Judah, and the holy city itself, indifferent and unbelieving. Fourthly, they were directed to the poor village of Bethlehem. Fifthly, in Bethlehem itself they were directed to a poor cottage. Lastly, they found, not a child of two years of age, but an infant recently born, surrounded by what betokened extreme poverty, under the care of a homeless couple, the head of which was a carpenter. All these stumbling-blocks had to be removed by the testimony of the Scriptures which they had heard, by the witness of the Spirit in their hearts, by the sublime spectacle of Mary and the holy child, and by the communications of the believing shepherds Thus were the heathen and carnal elements in their astrological impressions effaced, and only what was true, remained. The star in the sky had guided them to the Sun of the spiritual firmament.
Mat_2:2. And are come to worship Him.—Προσκυνεῖν, to indicate veneration, homage, submission, by prostration of the face to the ground: Gen_19:1; Gen_42:6, etc.; Herodot. i. 134, etc. Here, as in many other places, the word is, however, to be taken as meaning adoration in the more general sense, as it evidently refers merely to religious, not to political homage.
Mat_2:3. (Herod) was troubled, and all Jerusalem with him, ὲταράχθη.—Both Herod and the inhabitants of Jerusalem were struck with sinful fear. With Herod, it may have been chiefly political fear of a supposed new claimant of the throne. At the same time, he must also have felt a dread, partly religious and partly moral, of the power of religion, and of the advent of One who should judge both the nation and the world,—an event which he would naturally connect with the coming of the Messiah. Nor were the inhabitants of Jerusalem merely alarmed from apprehension of the cruelty of Herod, but because, along with him, they anticipated a conflict and a judgment of a spiritual character. Light-foot and Berthold suppose that they were merely afraid of the calamitous times which should precede the reign of Messiah, or of the dolores Messiœ, as they are termed. But this could form only one element in their general and undefined dismay. Jerusalem does not go to Bethlehem,—this fact best explains the character of their fear. Gerlach reminds us of the circumstance that, “a short time before this, the Pharisees had predicted to a female relative of Herod, that her descendants would obtain the royal dignity, and that Herod and his house would be destroyed. In consequence of this prediction several of the Pharisees had been put to death. When such a tyrant was alarmed, his whole capital could not but be also alarmed.”
Mat_2:4. (Herod) gathered together, etc.—This refers either to an extraordinary sitting of the Sanhedrim—which is the usual opinion—or merely to a theological conference. The latter supposition seems to us the more probable, as the object of the meeting was merely a theological deliverance. It is rendered still more likely from the fact, that the third class of the members of the Sanhedrim, the elders, are not mentioned (for details, see Meyer, p. 65; and Winer and others, under the article Synedrium, or Sanhedrim). “The term ἀρχιερεῖς comprehends not only the actual high priest for the time (ὁ ἀρχιερεύς, כֹּהו הַגִּדוֹל, Lev_21:10), but those also who had previously held the office of high priest (for at this period it was often transferred at the caprice of the Romans: Joseph. Antiq. xv. 3), and, probably, even the heads of the twenty-four classes of priests (1Ch_24:6; 2Ch_36:14; Joseph. Antiq. xx. 8, 8).” The scribes (γραμματεῖς, סוֹפְרִים) formed a separate class in the Sanhedrim, though only a portion of them were members of it. From the union of civil and spiritual government under the Old Testament theocracy, they were at one and the same time lawyers and theologians,—interpreters of the law in this twofold sense. Hence Luke calls them νομικοί and νομοδιδάσκαλοι. Most of them belonged to the sect of the Pharisees (see the article Schriftgelehrte in Winer). In all probability, the scribes originated not merely from the practice of employing copyists of the law and public readers in the synagogues, but were intended as a kind of successors to the prophets, in a sense modified by the circumstances of the time. The only point before the Sanhedrim on the present occasion was to specify, on theological grounds, the place where Christ should be born. No doubt, however, the scribes were aware of the reason why Herod wished to ascertain this point.
Mat_2:5-6. For thus it is written by the prophet: Mic_5:2.—The passage is freely quoted from the Septuagint. In the Hebrew text the prophet says: “But thou, Bethlehem Ephratah, too small to be among the thousands of Judah (צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָח)—[or, the central towns where the heads of thousands resided, i.e., subordinate divisions of tribes]—out of thee shall come forth unto Me One who is to be ruler in Israel: whose going forth (origin) is from the first of time, from the days of eternity.” The Sept. has: “And thou Bethlehem, house of Ephratah, too small to be among the thousands(ἐν χιλιάσιν) of Judah,” etc. Matthew substitutes for Ephratah, “land of Judah.” The expression probably means district, and is analogous to that of Ephraim, or twin-district. Ephratah was the District par excellence—the District of Judah.—The words, art not the least, seem to imply a question, as if it were said: “Art thou too small? Out of thee shall come, etc. Not only art thou not too small to be one of the thousands (or central towns) in the tribe of Judah, but thou shalt be the birthplace of the King of all Israel—the King eternal.” Though we have here among the princes for “among the thousands,” it must not be inferred that the Evangelist or his translator had mistaken the word אֶלֶף, a thousand (central town), for אַלּוּף, the chief of a thousand (as Meyer thinks, p. 66). In point of fact, the Evangelist here refers to a central town or thousand, only personifying it by the term “prince.” Even the Rabbins admit that this passage applies to the Messiah. Indeed, the whole context, and the mysterious designation of the promised ruler, prove its Messianic reference; but chiefly, the circumstance that the Messiah to be born in Bethlehem is distinguished from the then reigning house of David.
Rule, or rather feed, as in the margin—ποιμανεῖ, the primitive idea of ruling a people. Homer: ποιμένες λαῶν. It is clear, from this passage, that the scribes understood the words of Micah as referring to the Messiah. So also did the Chaldee translator. Subsequently, the Jews tried to destroy this testimony by applying the prediction to Hezekiah or Zerubbabel.
Mat_2:7. Privily, λάθρα.—Quite characteristic of political suspicion. Herod evidently shared the mistake of the magi, that the birth of the child coincided with the first appearance of the star, and that, consequently, the child was then in its second year. This terror led to the slaughter of the children at Bethlehem.
Mat_2:9. And, lo, the star.—Bengel infers from this passage, without sufficient reason, “toto itinere non viderant stellam.” The only difference was, that the star was now in its zenith, and hence appeared to go before them. According to a common Eastern custom, they travelled by night (Hasselquist, “Reise nach Palästina,” p. 152). From this circumstance, however, we are warranted in supposing that Herod received the magi at night, in order to question, and to give them such directions as would make them, unconsciously, spies, and subservient to his murderous purpose. Immediately on leaving the despot’s palace, they set out on their journey.
Mat_2:11. Into the house.—This no more proves (as Meyer asserts) that Matthew represents Bethlehem as Joseph’s permanent place of residence than Mat_2:1 shows that the magi did not arrive till long after the birth of the Saviour. In all probability the holy family removed, soon after the homage of the shepherds, from the stable (or the caravansery) to some shepherd’s cottage. The event here alluded to undoubtedly occurred soon after the birth of Jesus, and before His presentation in the temple.
Opened their treasures.—The bags or boxes containing their treasures. According to Oriental usage, offerings are presented when welcoming a distinguished stranger, but especially on rendering homage to a sovereign. The gold indicates wealth; the frankincense and myrrh point to the East, more particularly to Arabia. Frankincense, a resin of bitter taste, but fragrant odor, was used chiefly in sacrifices and in the services of the temple. On the tree from which frankincense was derived in Arabia and India, comp. Winer. Myrrh, an aromatic of a similar kind, was produced from a shrub, which, indigenous in Arabia and Ethiopia, grows also in Palestine. Myrrh was employed for fumigation and for improving the taste of wine, but especially as an ingredient of a very precious ointment. For a fuller account of these productions, see Winer and other Encycl.—These gifts have been regarded as symbolical. Thus Theophylact: The gold to the King, the incense to the Lord, the myrrh to Him who was to taste of death (the great High Priest). Similarly Leo the Great. Fulgentius: Per aurum Christi regnum, per thus ejus pontificatus, per myrrham mors significatur. Others give other explanations. Leo the Great and Juvencus suggest, that by these gifts the magi owned and did homage to both the divine and the human nature of Christ. Others have dwelt more on the practical utility of the gifts, as a provision for the holy family in their impending flight into Egypt. With this view we may, also, combine a symbolical interpretation of the threefold gift. Thus the myrrh, as precious ointment, may indicate the Prophet and the balm of Israel; the incense, the office of the High Priest; the gold, the splendor of royalty. In expatiating, however, on supposed symbolical meanings, great care is required to avoid mere trifling.
Mat_2:12. And being warned of God, χρηματισθέντες.—The Vulgate: responso accepto.—The expression seems to imply a previous inquiry. Bengel: Sic optarant, vel rogarant. Hence we infer that, even before being warned in a dream, the former trustfulness and simplicity of the magi—so characteristic of these inquirers—had given place to suspicion of Herod’s intentions, from the contrast between the uncomfortable impression produced by the despotic king and the spiritual feelings awakened by the holy family. The word ἀνεχώρησαν is also significant: they withdrew, escaped, by another way to their own country. Their direct way home would, in all probability, have led by Jerusalem, as the route would depend not so much on the direction in which their country lay, as on the road usually taken by travellers.
General Remarks on the Historical Character of the Adoration of the Magi.—The idea (still, it would seem, countenanced, as in Meyer’s “Commentary,” p. 79) that the preceding narrative was no more than a legend, is not only theologically untenable, but scientifically antiquated. The deep significant and symbolical meaning is no argument against the historical truth of this Gospel narrative, but rather an additional evidence of its reality. (See “Leben Jesu,” vol. i. p. 41.) At any rate, if this narrative be a legend, it cannot be supposed to have been of Jewish Christian origin: it portrays Judaism in a most disadvantageous light compared with the Gentile world. It is remarkable that the Evangelist Luke, the companion of Paul, the Apostle of the Gentiles, introduces Jewish worthies as celebrating the praises of the new-born Messiah: while Matthew, whose Gospel was primarily intended for the use of Jewish converts, dwells upon the homage paid to the Saviour by Gentiles. This accounts for the circumstance, that in the Ebionite Hebrew Gospel, not only the first chapter, which records the miraculous birth, but also the second, was omitted. “Chalcidius, a Platonic philosopher and a heathen, but according to others a deacon of Carthage, also relates this narrative in his Commentar ad Timœum Plat. See Opera Hippolyti, ed. Fabric. xi. 325.”—Heubner. The same writer (Heubner) refers to Hamann: “Die Kreuzzüge des Philologen,” vol. ii. p 153; and to Lilienthal: “Die gute Sache der göttlichen Offenbarung,” v. 271 and x. 598.
DOCTRINAL AND ETHICAL
1. In the first chapter, the Evangelist points out the part which the Jewish people had in connection with the Messiah. Christ’s genealogy, and His birth from the Virgin, show that salvation was of the Jews. The second chapter, which records the arrival of magi from the East, presents the interest of the Gentile world in Christ. The magi are, so to speak, the representatives of those pious Gentiles whose names are recorded in the Old Testament,—Melchisedec, Jethro, Ruth, Hiram, Job, Naaman, etc. To this class also belong, in a certain sense, Nebuchadnezzar and Cyrus. The same thread continues to run through the New Testament history, where we meet with the three believing centurions and other pious Gentiles, and where the vision of a Gentile—the man of Macedonia—summons the Apostle to carry the Gospel into Europe, Act_16:9. Thus the first chapter of our Gospel illustrates the hereditary blessing as contrasted with the hereditary curse; while the second proves, that although the heathen were judicially given up to their own ways, there was among them in all ages a certain longing after, and knowledge of, the Saviour (Romans 1). The Jewish hereditary blessing and the Gentile aspirations of nature together belong to what the Church calls the gratia prœveniens, or prevenient grace. Among those who enjoyed the hereditary blessing, prevenient grace was continued in genealogical succession. They were a chosen race. In the Gentile world, the hope of a Saviour was planted here and there in chosen individuals. Yet, these two classes of believers are not entirely distinct from each other. Even the Gentile world was favored with bright glimpses of Messianic tradition; while among the Jews, also, “prevenient grace,” in its highest manifestations, was accorded to chosen individuals, in whom it led to personal faith. In both these respects the scholastic view of Augustine (not of the Church in general) lags far behind the scriptural record of the riches of grace and of faith, and needs modification. The manifestation of Christ among the Gentiles, or the Epiphany (ἐπιφάνεια) of Scripture, is infinitely more grand and full than the mediæval festival of the Epiphany. Still, the latter was a solemn testimony to the wondrous efficacy of preparing grace, or the λόγος σπερματικός, to whom the ancient Greek Fathers (especially Justin Martyr and Clement of Alexandria) have borne such ample testimony.
The dark side of the picture in the first chapter consists mainly in the power of the heathen world which, like a frightful storm, seems to pass over the genealogical tree of the Messiah. This is reversed in the second chapter, where the Gentile world presents the bright, while unbelieving Israel forms the dark side of the picture.
2. Some of the statements contained in the second chapter seem, at first sight, to be stumbling blocks to our faith:—Christ so remote, so hidden, so disowned,—Christ at first a child in the world, a poor child, in a rural district at a distance from Jerusalem, in a lowly abode—a fugitive, an occasion of martyrdom, a Nazarene. On the other hand, we have here also an array of historical events which show Him to be the Christ; such as the star, nature, science, and philosophy,—history, on its dark side and on its bright (Herod and the theological lore of the scribes),—Holy Scripture, prophecy, the giving up of His kindred, the significant dream by night, God’s overruling providence,—all forming one glorious wreath of evidence. On the analogy presented by the humble church of Bethlehem, in Prague, where John Huss preached, and the insignificant church where Luther taught at Wittenberg, see Heubner, on Math. p. 14.
3. The star which the wise men saw must not be regarded as a fulfilment of Balaam’s prophecy respecting the Star that was to come out of Jacob (Num_24:17); for Christ Himself was that Star. The star seen by the wise men was, however, a symbol of the true Star, the Sun of Righteousness (Malachi). The arrival of those distinguished magi to do homage to the Messiah was clearly a beginning of the fulfilment of ancient prophecy, according to which the princes of the Gentiles were to come and present their homage to the Messiah (Psa_72:10; Isa_60:3, etc.). In a symbolical sense, they may therefore be appropriately called the three kings from the East. They were spiritual princes from the Gentile world, bearing testimony by their gifts to the dim yet real longing after a Prophet, Priest, and King, in those whom they represented.
4. In the design of Herod the old enmity of Edom against Jacob seems to reappear. We are involuntarily reminded of that murderous purpose, “I will slay my brother Jacob” (Gen_27:41), which Esau relinquished in his own person, but bequeathed to his posterity (see the prophet Obadiah), and which attained its fulfilment in the progress of history. The same may be said of the blessing which Jacob bestowed upon Esau; which also was most markedly fulfilled in the Idumæan rule over Israel, except that the noble traits in the character of Esau—his honesty and uprightness—are no longer traceable in the cruel and crafty Idumæan dynasty.
5. The antagonism between the Maccabees and the Herodians belongs to the great tragic contrasts in the history of the kingdom of God. The most touching incident in this drama is the sad fate of Mariamne, the Asmonæan princess, whom Herod married, passionately loved, but sacrificed to his suspicions. Rückert (the poet), in his Herod, well describes the Hellenizing and worldly spirit of this prince, who covered even Palestine with Greek names. The policy of these two dynasties may well serve as a beacon to the nations of Christendom. It the policy of the Maccabees was at a later period followed by the Byzantine court that of the Herodians is too well known in modern times as Macchiavellianism.
6. The contrast between the faith of the Gentiles and the unbelief of the Jews, here presented in its leading features, has been fully verified in the course of history. See Romans 9-11. The Gospel of the Epiphany is also the Gospel of Missions to the Heathen.
7. Heaven and earth, as it were, move around the holy child as around their centre. But this centre repels whatever is dark and evil by the same force with which it attracts every germ of what is noble and holy.
8. The higher and spiritual import attaching to the designation, “King of the Jews,” appears even from the conduct of Herod. In his mind, the expression is evidently equivalent with Messiah, and connected with spiritual rather than with temporal functions; otherwise the inquiry of the magi would have been treated as sedition.
9. For a time it was thought that the holy child had been put to death in Bethlehem, or else that He had forever quitted the scene and settled in Egypt. Next we find Him growing up in obscurity at Nazareth. Thus Christ may be regarded as the Prince of outcast children, such as Ishmael, Moses, Cyrus, Romulus, etc.
10. On the spread of the knowledge of Christ among the Persians and Mohammedans, comp. Heubner, p. 17.
HOMILETICAL AND PRACTICAL
The salvation of the world in the form of a child—1. concealed, and yet well known; 2. a child hated and feared, yet longed for and loved; 3. signally despised, and yet marvellously honored; 4. beset by extreme dangers, and yet kept in perfect safety.—The holy child viewed as the moving centre of the world in motion,—1. setting everything in motion; 2. attracting all that is congenial; 3. repelling all that is hostile. Christ had come to the wise men before they came to Him,—or the mysterious working of prevenient grace.—The threefold knowledge of Christ in the Gentile world: 1. Information by tradition; 2. a star in the sky; 3. the influence of the Spirit in the heart.—On the Gentile world also a star, if no brighter light, shed its lustre.—The star of heaven and the star of earth.—In what sense are the wise men from the East to be regarded as really kings from the Gentile world?—In preaching to the heathen, let us bear in mind that there is a star in their firmament.—Let us go and meet the Gentiles.—Even the best among the heathen may serve as evidence of the spiritual destitution and need of the heathen world.—The clearest light among the heathen is but starlight.—Candid philosophy must lead to Christ.—Genuine science, if true to its aim, points to the centre of all knowledge.—Every department of knowledge a mere potsherd, unless completed by faith.—Nature’s testimony to Christ. 1. The various stages in nature tending upward to what is spiritual, or to Christ. 2. By the travailing and groaning in pain of all nature, she points forward to salvation in Christ. 3. Through the varied imagery and symbols of nature, she points homeward to the spirit.—How everything replies to the inquiry: Where is He that has been, born King of the Jews? 1. Scripture. 2. The scribes. 3. Even the enemies of the King Himself. 4. The star in the sky. 5. The convictions of the heart.—Infinite importance of the question: Where is the new-born King of the Jews? 1. Its deep meaning. 2. The eager interest attaching to it. 3. The glorious hope connected with it.—The glory of the King of the Jews. 1. He is the King of the Jews, or the Messiah; 2. the King of all nations, or the Saviour of the world; 3. the King of kings and Lord of lords.—Jesus is still the King of the Jews,—a watchword for our missionary enterprise.—The King of the Jews is not to be found at Jerusalem, the city of the King.—The alarm of a tyrant spreads terror among his subjects.—Even inquiry after Christ alarms an unbelieving world.—The hatred of the wicked must serve as testimony to the truth of the Gospel.—Herod consulting Scripture as if it had been a heathen oracle.—The value of lifeless orthodoxy, and the worthlessness of lifeless theologians.—Those who are near are often afar off, and those who are afar off near.—The callous and unmoved guides to Bethlehem.—Without the light of Scripture, all the stars in the sky will not suffice to clear away our darkness.—If we but truly know that Christ has come, we shall soon learn where He is to be found.—The Gentile magi and the Jewish scribes. 1. The former obtain, by their star, the Scriptures also; the latter lose, with the Scriptures, also the star. 2. The former become scribes (or learned in the Scriptures) in the best sense; the latter magi, in the worst sense.—Jerusalem and Bethlehem, formerly and now.—Bethlehem and Nazareth.—Inconsistency in the character of Herod. 1. Belief in the letter of Scripture. 2. Unbelief in the spirit of Scripture.—The evil craft of Herod, and the pious simplicity of the magi.—Hypocrisy as the shadow of faith in the world. 1. It accompanies faith, as the shadow the substance. 2. It is a proof of the existence of faith, as the shadow is of the substance. 3. It vanishes before faith, as the shadow before the substance.—The devices of hypocrisy in their might and in their impotence. 1. They are mighty in the world. 2. They become powerless before the power of God.—Hypocrisy in its two most hideous forms: 1. As unprincipled religious policy; 2. as unprincipled political religiousness.—The road to Christ, and the decisive conflicts by the way: 1. It is always a long journey; 2. it always continues the grand question; 3. it is always a path of severe self-denial; 4. always a path full of dangers; 5. always a path abounding in obstacles; 6. always the only path to the true goal.—Recompense of perseverance in the path to Christ—great joy.—The star always rests over the place where Christ is.—“And they went into the house.” 1. What is suggested to us by the house? 2. What is suggested by those who entered? 3. What is suggested by their entering?—The homage of the wise men a sudden outburst of heartfelt blessed faith: 1. In their beholding Christ; 2. in their falling down and doing obeisance; 3. in their cordial homage, indicated by the noblest gifts.—The homage of the wise men indicating the order and succession of believing experience. 1. We behold. 2. We fall down. 3. We present gifts.—The homage of the wise men a picture of genuine and matured faith. 1. Vision issuing in humiliation and godly sorrow. 2. Adoration issuing in the joy of faith. 3. Perseverance of faith issuing in self-dedication and works of love.—The child with Mary, his mother; but not Mary, the mother, with her child (Maryolatry).—The offerings of a grateful faith; gold, frankincense, and myrrh: 1. as the noblest, 2. the most varied, 3. the most significant gifts.—The offering of a grateful hand, an expression of the dedication of the heart.—The earthly gifts of Christian gratitude reflecting the heavenly gift of the Lord.—We are to offer unto the Lord that which we have.—Prophetic dreams in the history of the kingdom of God.—Blessed faith, with its songs of the night.—The sleep of the pious more profitable than the vigils of godless craftiness.—The discoveries of faith are not meant for Herod nor for such as he.—The marvellous manner in which spiritual inquiry is directed from the native darkness of this world to the light of our eternal home.—God’s guidance is always toward Christ.—If God guide us, we shall always and certainly reach the goal.—The blessed return home.—Significance of Christ’s first possession in connection with His first flight. It came, 1. at the right time; 2. into the proper hands; 3. for the right purpose.—The first property of the Church in its significance with reference to all Church property in the world: 1. It should be regarded as belonging to Christ; 2. it should be applied to the service of Christ; and thus, 3. become a true blessing from Christ.—Divine providence most clearly manifesting itself in its care over the life of Christ.—Christianity universal in its nature and aim. It comprehends: 1. heaven and earth; 2. nature and Scripture; 3. the Gentiles and the Jews; 4. the heart and the life; 5. redemption and judgment.
Heubner:—Christ in the cradle was the terror of an unjust monarch on his throne.—The kings and governments of this world may well tremble, and feel themselves insecure, if they are hostile to Christ.—Christ is still both the hope of the pious, and the terror of the wicked, whose conscience everywhere apprehends an avenger, and is alarmed by every passing event.—The living Saviour always puts old Adam in terror, and threatens to drive him from his throne.—Inconsistencies in the character of Herod: Faith in the letter of Scripture,—resistance to God’s decrees.—We have here an instance of persons who point out Christ to others, without going to Him themselves.—who teach others the way of salvation, without entering on it themselves.—The wicked employ religion only as a means for their own ends.—The most blessed discovery of all is to have found Christ.—Edification to be derived from the history of the wise men. They were, 1. wise men—philosophers: Thus should all who are truly wise, etc. 2. Rich and noble: Thus should all the great of the earth, etc. 3. Strangers from a strange country: Thus we who are near to Christ, etc. 4. They saw Christ only as a child in His lowliness; we, on the contrary, etc. 5. They followed a small star; but our light is, etc. 6. They had a long and arduous journey to accomplish; but we scarce require to move a single step.—The glory shed on Jesus by the arrival of the wise men.—He who follows the feeble glimmerings of spiritual light, will receive divine guidance to perfect light.—True Occult Science.
Literature: Two sermons on the Epiphany by St. Augustin and Gregory of Nazianzen, in Augusti: “Collection of Patristic Sermons,” vol. i., p. 100.—Luther’s “Sermon on the Gospel of the Three Kings” (the wise men).—Dispositions of Rambach, Reinhard, etc., in Schaller’s “Homilet. Repert.,” p. 48.—F. Mallet: The Wise Men of the East. A Christmas Gift. Bremen, 1852 (10 Meditations).
[Trench: Christ the Desire of all Nations, or the Unconscious Prophecies of Heathendom. A Commentary on Mat_2:1 to Mat_11:4 th ed., Cambridge, 1854.—P. S.]
For Missionary Festivals: Christ the desire and goal of all nations.—The star of the wise men.—Ahlfeld: The Gentiles, too, shall walk in the light of Christ.—Uhle: The first Gentiles, who sought the Lord.—Rudelbach: The glory of the manifestation of Christ.
Footnotes:
[1] Mat_2:11. [They saw, εἶδον, text. rec., is followed by Lange in his Germ. vers. It is sufficiently supported by authorities, while εὖρον, they found, may have arisen, as Meyer suggests, from the εὖρητε in Mat_2:8.—P. S.]
[2][Meyer properly defends the genuineness of the first two chapters, as Fritzsche, Kuinöl, Griesbach and others did before him, chiefly for the following reasons: 1) They are found in all Greek manuscripts and ancient versions; also the fathers of the second and third centuries quote several passages from them. Even the hostile Celsus refers to them (Orienes. Contra Cels. i. 38; ii. 32). 2) Their contents are especially adapted to the object of a Gospel for Jewish Christians. 3) The beginning of Matthew 3 is closely connected with Mat_2:23. and also Mat_4:13 refers to Matt 2:23. 4) Construction and phraseology correspond with that of the whole Gospel.—The chief argument of the opponents is the omission of these two chapters in the Hebrew Gospel of the Ebionites (Epiph. Haer. xxx. 13); but this may be easily explained from the heretical character of this sect and their denial of the divinity and the miraculous conception of Christ.—P. S.]
[3][Rev. Benj. Bausmann, who visited Bethlehem in 1857, thus describes it, in his work Sinai and Zion, Philad. 1861, p. Matt 325: “Bethlehem and Calvary—joy and sorrow, life and death—are never far apart in this world. The town is built on the crest of a small hill, surrounded by other hills. The whole is surrounded by a wall about thirty feet high, with a number of gates through which you enter in. … Its present population is about 4,000, all belonging to the Greek Church. … The inhabitants now have the name of being a lawless, quarrelsome people, who are in the habit of rebelling against the Government. Some of them live by farming small patches of the rocky country around the town, and from the fruit of the fig, pomegranate, olive, and vine, which cover some of the neighboring hills; others live by carving events in the history of our Saviour on sea she is, and other curious trinkets, which they sell to the pilgrims that visit Jerusalem during the Easter season. … Its general appearance is like that of other towns in the East,—narrow, crooked streets, flat-roofed houses, mostly small, with fronts all walled up, save a small floor-door. It has no hotel or place of entertainment; the travellers usually lodge in the convent,” etc.—P. S.]
ADDENDA
BY THE AMERICAN EDITOR
The Sinaitic Manuscript of the Bible, which Professor Tischendorf rescued from the obscurity of the Convent of St Catharine on Mount Sinai, and carefully edited in two editions in 1862 and 1863,* two years after the issue of the third edition of Dr. Lange’s Commentary on Matthew, has been carefully compared in preparing the American edition of this work from Chapter 8 to the close of the Gospel of Matthew. I thought I was the first to do so, but just before I finished the last pages of this volume, I found that Bäumlein, in his Commentary on the Gospel of St. John,** and Meyer, in the fifth edition of his Commentary on Matthew, both of which appeared in 1864, had preceded me, at least in print. No critical scholar can ignore this manuscript hereafter. For it is the only complete, and perhaps the oldest of all the uncial codices of the Bible, or at least of the same age and authority as the celebrated Vatican Codex (which is traced by some to the middle of the fourth century), and far better edited by the German Protestant Professor, Tischendorf, than the latter was by the Italian Cardinal, Angelo Mai. In the absence of a simpler mark agreed upon by critics (the proposed designation by the Hebrew א has not yet been adopted, and is justly objected to by Tregelles and others on the ground of typographical inconvenience), I introduce it always as Cod. Sin., and I find that Dr. Meyer in the fifth edition does the same. As I could not procure a copy of the printed edition of this Codex till I had finished the first seven chapters, I now complete the critical part of the work by adding its more important readings in the first seven chapters where they differ from the textus receptus, on which the authorized English, as well as all the older Protestant Versions of the Greek Testament are substantially based.
*Novum Testamentum Sinaiticum, sive Novum Testamentum cum Epistola Barnabœ et Fragmentis Pastoris (Hermæ). Ex Codice Sinaitico auspiciis Alexandri II., omnium Russiarum imperatoris, ex tenebris protracto orbique litterarum tradito accurate descripsit Ænotheus Friderious Constantinus Tischendorf, theol. et phil. Dr., etc. etc. Lipsiæ, 1863. The text is arranged in four columns and covers 148 folios; the learned Prolegomena of the editor 81 folios. There is besides a magnificent photo-lithographed fac-simile edition of the whole Sinaitic Bible, published at the expense of the Emperor of Russia, in 4 volumes (3 for the Old and 1 for the New Testament, the latter in 148 folios), under the title: Bibliorum Codex Sinaiticus Petropolitanus. Auspiciis augustissimis imperatoris Alexandri II. ed. Const. Tischendorf. Petropoli, 1862. A copy of this rare edition I have also consulted occasionally, in the Astor Library of New York. For fuller information on this important Codex (in the words of Tischendorf: “omnium codicum uncialium solus integer omniumque antiquissimus”), we must refer the reader to the ample Prolegomena of Tischendorf, also to an article of Hilgenfeld in his Zeitschrift für wissenschaftliche Theologie, vol. vii. (1864), p. 74 ff. (who is disposed to assign it to a somewhat later age), and to Scrivener’s treatise, which I have not seen.
**Hengstenberg, in his Commentary on John, concluded in 1863, pays no attention whatever to this Codex, and is very defective in a critical point of view
Mat_2:11.—Cod. Sin. reads: ιδον (εἶο͂ον), they saw (as in the Eng. Ver.), for ε υ̇͂ ρον they found (Vulg.: invenerurt).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–9 Saying, Where is he that is born King of…
Saying, Where is he that is born King of the Jews?--From this it would seem they were not themselves Jews. (Compare the language of the Roman governor, Joh 18:33, and of the Roman soldiers, Mat 27:29, with the very different language of the Jews themselves, Mat 27:42, &c.). The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world.
for we have seen his star in the east--Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose.
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and are come to worship him--to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Mat 2:11. Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce--else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9 § 13. — COMING OF THE MAGI, Mat_2:1-10.
§ 13. — COMING OF THE MAGI, Mat_2:1-10.
1. In Bethlehem of Judea — Called in the Old Testament Bethlehem-Judah, to distinguish it from Bethlehem of the tribe of Zebulun. The name Bethlehem anciently signified the town or house of bread; in modern Arabic it seems to signify the house or place of flesh.
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Bethlehem was noted as the scene of the Book of Ruth; and at this day, as then, the fields of wheat abound, and the reaper is accustomed to leave a remnant for the gleaner, who is often a maiden like Ruth. It was still more noted as the birthplace of David, who here spent his boyhood, and from hunting the bear and the lion in the neighbouring caves and gorges, grew up to be a warrior against wicked men. But its chief note arises from its being the birthplace of David’s illustrious descendant, the Lord Jesus, whose birth the evangelist is now narrating.
Bethlehem is situated upon the summit of the hill country of Judea, from which it commands an extensive prospect eastward toward Jordan, and westward toward the Mediterranean. It is about six miles south of Jerusalem, on the road toward Hebron. It contains at the present time about 4,000 inhabitants, chiefly Christians of the Greek Church, who obtain much of their subsistence from the sale of relics to pilgrims and visitors. A cave is shown as the place in which the birth of the Saviour occurred. But there is little reason to suppose from the sacred narratives that the birthplace was a cave. The Church of the Nativity, which marks the traditional spot, is a venerable piece of architecture, built probably by the Empress Helena.
Judea — Palestine, as lying between the Mediterranean on the west, and Jordan, with its lakes or seas, upon the east, was divided into three provinces, Galilee, Samaria, and Judea. Of these three, Judea was the most southerly. It lay mainly between the Dead Sea and Mediterranean. The name Judea is derived from the patriarch Judah, to whose tribe a large share of the territory belonged. It is the scene of the most important events of old Jewish history. Most of our Saviour’s ministry transpired in Galilee. But points of intense interest in his ministry, as well as the solemn close of his earthly mission, took place at the celebrated capital of Judea, Jerusalem.
The surface of Judea is distinguished into hill-country, valley, and plain. The mountain, or hill-country of Judea, was that broad back of mountains which cuts the centre of the country from Hebron northward to beyond Jerusalem. The plain was the low country extending toward the coast of the Mediterranean. The vale is defined as extending from Engedi to Jericho, and appears to have included such parts of the Ghor, or great plain of the Jordan, as lay within the territory of Judea. That which is called the wilderness of Judea was the wild and inhospitable region lying eastward of Jerusalem, in the direction of the Jordan and Dead Sea.
Herod the king — In our note on Mat_1:17, we slightly traced the history of the last fourteen generations of the Jewish nation to the time of Herod, called, or rather miscalled the Great, in the closing part of whose reign the Messiah was born. This Herod was the son of Antipater, a distinguished Idumean general, who, by his own bravery and the favour of the Romans, had obtained supreme power over his native Idumea, and great authority in Judea. At the early age of fifteen, Herod was placed in command in Galilee, where he distinguished himself by his bravery, talent, and personal popularity. By these same qualities and the favour of the Romans he became king of Judea, a term which embraced all Palestine. As he advanced in age he became suspicious, cruel, and extremely bloodthirsty. He put to death his beautiful wife, the celebrated Mariamne, the illustrious descendant of the line of Maccabean princes. His two sons also by Mariamne, the innocent and accomplished favourites of the nation, he sent to execution. His last son, Antipater, he ordered to be slain five days before his own death. As he saw his end approaching, he ordered a large number of the most illustrious citizens to be executed as soon as he had breathed his last, in order, as he said, that there might be mourning at his death. But the commands of a dead tyrant possess little authority, and this ferocious order was never executed. Amid the wholesale murders committed by this bloody despot, the slaughter of a few infants in Bethlehem would be but a drop in the ocean, too slight for general history to mention.
Herod married ten wives, by five of whom there was posterity, including persons mentioned in the New Testament. The careless reader finds the name of Herod repeated in the Scriptures, and is apt to imagine that it is always the same person. He forgets that the first Herod died during the infancy of Jesus. The following diagram will show, so far as is necessary for our purpose, how they were connected with Herod the Great, and with each other:
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Wise men — In the original, Magi. The Magi, according to the best accounts, were, in a very early antiquity, a tribe among the ancient Medes, similar to the Levites among the Hebrews. That is, they were a priestly tribe, or learned class in the nation. The word is derived by some from the old Pehlvic term mog, which signifies priest. The word probably forms the root of our words magnates, magistrate, master, and even mister. It is found in the Latin, magnus, and the Greek, μεγας. After the union of the Median and Persian empire, the Magian class obtained great ascendancy in Persia. Subsequently they appear in great power in Babylon. The chief Magian is mentioned in Jer_39:3, under the title of Rab-Mag. The prophet Daniel probably filled the office of chief Magian in his day. It may be thence inferred that the true religion, with greater or less purity, may have existed with at least a part of this class. Hence we need not wonder that from this class there should come a number to Jerusalem, under divine inspiration and guidance, to seek the new-born Messiah.
After the time of Christ, Magianism, like the religions of Greece and Rome, waned and sunk into discredit. In this condition of decay we find Simon Magus, or Simon the Magian. From the word Magi is derived the word magic; and thus in process of time this illustrious class sunk to the rank of magicians, sorcerers, and wandering fortune-tellers. Their mode of divination was by astrology, dream interpretation, and soothsaying with cups. The books of sorcery burned at Ephesus by the converted Christians, as related in the Acts of the Apostles, doubtless contained the false science of these pretenders.
From the east — It is very probable that Matthew was not informed from what particular country the Magi came. The event was early in the history of our Lord, and great as was the excitement produced by their coming, the common people would but vaguely know from what region in the East they came; and when the transaction passed off, and seemed to come to nothing, it would be very much forgotten. The Jewish writers use the phrase the East very extensively and vaguely. Thus, “unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.”
Gen_25:6. Solomon’s wisdom excelled the wisdom of all the children of the east country. It seems probable that the wise men came from Persia. the primitive land of the Magi. We know that the Persian Magi believed in a Messiah or future Saviour, (whom they called Sosiosch,) who should in the latter day appear and renew the world in righteousness. These views they may have directly derived from the primitive promise in Eden by their own tradition; or they may have had original revelations from God; or they may have learned much from the Jews in the captivity. Who knows how much of a real, acceptable faith and piety there was among them?
Jerusalem — This is the first occurrence of the name of the Holy City in the New Testament. Jerusalem is not only one of the most celebrated, but one of the most ancient cities in the world. It is first mentioned in Genesis, under the name of Salem, with Melchisedek for its king, a type of the future Messiah. It was to this same spot that Abraham brought Isaac to be sacrificed, namely, upon the very mountain where Christ, the antitype of Isaac, was sacrificed ages afterward. When the land of Canaan was invaded under Joshua, the Jebusites held possession of Mount Zion in spite of every effort to dislodge them. David, however, at a later time, conquered Mount Zion from the Jebusites, and it became the City of David, the place of his palace, the abode of the Tabernacle, the capital of the monarchy. From that time it underwent the various fortunes of the Jewish state until the time of Christ. Here Christ was nationally rejected, and, according to prophecy, was put to death. About forty years afterward the city was taken after one of the severest struggles in history; the inhabitants were slaughtered, and the city destroyed. The Jewish state was overthrown; the sacrifices were abolished; the tribes were scattered, and still remain in dispersion among the various nations of the world. But, though scattered, they are not destroyed. Like the bush of Moses, they are burned, but not consumed.
Other nations rise and perish, but Israel seems indestructible. He is reserved through ages, for purposes known to God alone.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–8 Ch. Mat_2:1-12. The Visit of the Magi. Recorded by…
Ch. Mat_2:1-12. The Visit of the Magi. Recorded by St Matthew only
1. Jesus was born] The year 3 before the Christian Era has been fixed almost beyond a doubt as the date of the Nativity. The present year—1877—is therefore correctly a. d. 1880. The data on which the computation is founded are (1) the first rule of Quirinus (Luk_2:2), (2) the accession of Tiberius a. d. 14, (3) the Paschal full moon at the time of the crucifixion probably a. d. 33, (4) the reign of Herod, which began in b. c. 36 and ended in b. c. 1. The last-named date has been accurately determined in a paper read before the Society of Biblical Archæology by Mr J. W. Bosanquet,—which see for a learned discussion of the whole question.
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in Bethlehem] St Matthew omits the circumstances which brought Mary to Bethlehem.
Bethlehem] (‘The House of Bread,’ cp. Joh_6:51), the city of David, situate on a limestone ridge a few miles S. of Jerusalem. The old name of Bethlehem was Ephrath or Ephratah; it is now called Beit-lahm. It is worthy of remark that no visit of Jesus or of His disciples to Bethlehem, His birthplace and the cradle of His race, is recorded.
Herod] Called afterwards, but not in his lifetime, Herod the Great; he was an Idumæan (Edomite) who, chiefly through the friendship of M. Antony, became king of Judæa. For date of reign see above. The title of King distinguishes him from the other Herods named in the gospels. Antipas, who tried in vain to obtain the title, is called King by courtesy, Mar_6:14.
Herod was not an absolute monarch, but subject to the Roman empire, much in the same way as some of the Indian princes are subject to the British government, or as Servia was till recently subject to the Porte.
behold] The use of this word in the original is a mark of the Hebrew style influencing the Greek.
wise men] Lit. Magi, originally the name of a Median tribe, who, according to Herodotus, possessed the power of interpreting dreams. Their religion consisted in the worship of the heavenly bodies and of the elements. At this date the name implied a religious caste—the followers of Zoroaster, who were the astrologers of the East. Their tenets had spread widely; and as the East is a vague term, it is difficult to determine from what country these Magi came. A theory, stated below, connects them with Egypt, or at least with an Egyptian system of chronology. The common belief that the Magi were three in number is a mere tradition, which has been perpetuated by great painters. It was probably an inference from Mat_2:11. An equally groundless tradition has designated the Magi as kings, and has assigned names to them. Every reader of the Classics knows how common a failing it is with ancient annotators to state deductions from the text as proved facts.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–9 (1) In the days of Herod the king.—The death…
II.
(1) In the days of Herod the king.—The death of Herod took place in the year of Rome A.U.C. 750, just before the Passover. This year coincided with what in our common chronology would be B.C. 4—so that we have to recognise the fact that our common reckoning is erroneous, and to fix B.C. 5 or 4 as the date of the Nativity.
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No facts recorded either in St. Matthew or St. Luke throw much light on the season of the birth of Christ. The flocks and shepherds in the open field indicate spring rather than winter. The received day, December 25th, was not kept as a festival in the East till the time of Chrysostom, and was then received as resting on the tradition of the Roman Church. It has been conjectured, with some probability, that the time was chosen in order to substitute the purified joy of a Christian festival for the license of the Saturnalia which were kept at that season.
The time of the arrival of the wise men was probably (we cannot say more) after the Presentation in the Temple of Luk_2:22. The appearance of the star coincided with the birth. The journey from any part of the region vaguely called the East would occupy at least several weeks.
Wise men from the east.—The Greek word is Magi. That name appears in Jer_39:3; Jer_39:13, in the name Rab-Mag, “The chief of the Magi.” Herodotus speaks of them as a priestly caste of the Medes, known as interpreters of dreams (I. 101, 120). Among the Greeks the word was commonly applied with a tone of scorn to the impostors who claimed supernatural knowledge, and magic was in fact the art of the Magi, and so the word was commonly used throughout the Roman world when the New Testament was written, Simon Magus is Simon the sorcerer. There was however, as side by side with this, a recognition of the higher ideas of which the word was capable, and we can hardly think that the writer of the Gospel would have used it in its lower sense. With him, as with Plato, the Magi were thought of as observers of the heavens, students of the secrets of Nature. Where they came from we cannot tell. The name was too widely spread at this time to lead us to look with certainty to its original home in Persia, and that country was to the North rather than the East of Palestine. The watching of the heavens implied in the narrative belonged to Chaldea rather than Persia. The popular legends that they were three in number, and that they were kings, that they represented the three great races of the sons of Noah, and were named Gaspar, Melchior, and Balthasar, are simply apocryphal additions, originating probably in dramatic representations, and perpetuated by Christian art.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–9 JESUS THE CHRIST BY HIS EARLY HISTORY answering to…
JESUS THE CHRIST BY HIS EARLY HISTORY answering to the word of God by the prophets. This is shown by four particulars, for each of which a corresponding prophecy is adduced.
(1) The place of his birth; where, further, he receives homage of Gentiles, though neglected by his own people (vers. 1-12).
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(2) His stay in Egypt (vers. 13-15).
(3) The slaughter of the innocents (vers. 16-18).
(4) His dwelling at Nazareth, and consequent appellation (vers. 19-23).
Of these naturally the first is the most important, and it may indeed be that the chief object of the evangelist was to show that Jesus satisfied the conditions of prophecy with respect to his birth. He was only driven from Bethlehem to Egypt and subsequently to Nazareth by the jealousy of the ruler of the Jews.
While, however, the fulfilment of prophecy by Jesus the Christ was doubtless the most prominent thought in the evangelist"s mind, the typical character of the treatment received cannot but have forced itself upon him, writing as he did at a time when the contrast between the Lord"s rejection by Jews and his reception by Gentiles was becoming daily more marked. It is, further, not impossible that the spread of the gospel to other lands may in itself have proved a stumbling-block to the Jews, who made so much of the superior sanctity of Palestine, and that there may be in this chapter something of the same thought that moved St. Stephen to insist on the fact that God"s presence is not tied to one spot or country (Acts 7).
Vers. 1-12. Born at Bethlehem, according to prophecy, he receives there the homage of representatives of the, heathen world.
Now when Jesus; who has just been identified with Christ. But in this chapter the narrative employs only those terms ("Jesus," "young Child") which bystanders might have used. They are purely annalistic, not interpretative. Contrast Mat_1:18 and Herod"s statement of a thee-logical problem (ver. 4). Was born in Bethlehem. The First Gospel, if taken alone would give the impression that Joseph had had no previous connexion with Nazareth. But about the place where Joseph and Mary lived before the birth of Jesus the evangelist did not concern himself (cf. ver. 23, note). Of Judaea. For the evangelist"s purpose it was most important so to define it as to exclude Bethlehem of Zebulun. (Jos_19:15) The inhabitants of Bethlehem of Judaea, a market town of a fruitful (Ephratah) district, live chiefly by agriculture, but also for several centuries have manufactured images of saints, rosaries, and fancy articles. Since 1834: it has been almost exclusively occupied by Christians (Socin"s Baedeker," p. 243, seq.). From "the House of Bread" came forth" the true Bread." In the days of Herod the king. Herod the Great and Herod Agrippa II (Act_25:13) alone held the legal title of "king" for any time (but cf. Mat_14:1, note) the former as King of the Jews (Josephus, "Bell. Jud:," 1:14:4), or King "of the Idumaeans and Samaritans" (Appian, "Civ., 5:75; vide Schurer, 1:1. 340), by a decree of an express meeting of the Roman senate, B.C. 40; the latter by Claudius"s appointment, as king first of Chalcis (A.D. 48-53) and afterwards (A.D. 53100) of the tetrarchies of Philip and Lysanias (Josephus, "Bell. Jud:," 2:12:8 13:2), although Herod Antipas was so spoken of by courtesy. (infra, Mat_14:9) As the date of Agrippa II is quite out of the question, we are almost compelled by this phrase alone to recognize the date of Christ"s birth as falling in the lifetime of Herod the Great. Herod the Great died in the spring of A.U.C. 750, our B.C. 4 (Schiirer, 1:1. 466), and as our Lord was born at least forty days earlier, for the purification in the temple must have taken place before Herod"s massacre of the innocents, he cannot have been born later than the very beginning of B.C. 4, or the end of B.C. 5. Indeed, upon the most natural deduction from ver. 16, he must have been born some months earlier. The Church, from the days of Justin Martyr ("Ap.," 1:32), has loved to see in the abolition by Rome of the kingdom of the Jews at the death of Herod, of its native dynasty by Herod"s usurnation (Origen, "Genesis Hom.," 17:6), the fulfilment of Jacob"s prophecy. (Gen_49:10) Behold, there came Wise Men from the East. The true order, as given in the Revised Version, lays the emphasis on the office, and in a subordinate degree on the home of the strangers Wise Men from the East came. This translation also hints at the full meaning of the verb (paregenonto), of which the connotation is not of the place a quo, but of the publicity of their appearance at the place in quo. (cf. Mat_3:1) Wise Men (Magoi); "astromyens" (Wickliffe); rages" (Rheims). On this word see especially Schrader ("Cuneitbrm Inscriptions and the Old Testament") on Jer_39:3. He considers it to be in origin not Iranian (Medo-Persian), but Babylonian, and to have primarily meant either one who is deep whether in power and reputation or in insight," or one who has fulness of power. It was, perhaps, at first used with special reference to astrologers and interpreters of dreams, and, passing from Babylonia to Media, it became the name of the Median priestly order. In the latter sense it is probably used here. In Act_13:6-8 it, apparently by reversion, is used in its wider meaning. Of the number and rank of those who now came absolutely nothing is known. Of greater importance is Cicero"s statement ("De Div.," 1:41), "Nee quisquam rex Persarum potest esse, qui non ante magorum disciplinam scientiamque perceperit." These Magi spontaneously submit to the Babe. From the East. The proper home of the Magi would thus be Media, and, from the length of time employed on their journey (ver. 16), it is probable that by "the East" we must here understand Media or some other part of the kingdom, of Parthia, into which Media had been mostly absorbed, and in which, in fact, the Magi were now greatly honoured. Many, however (e.g. Lightfoot, "Her. Hebr."; and Edersheim, "Life," etc., 1:203, who points out that a Jewish kingdom of Yemen then existed), think that these Magi came from Arabia; and with this the tradition, evidently received by Justin Martyr and frequently referred to by him (oi apo Arrabiav Magoi , "Trypho," 78, 88, 102; cf. Reseh, "Agrapha," p. 471), perhaps agrees. But Justin"s own opinion was that they came from Damascus, which "was and is a part of the land of Arabia" (It is noticeable that Justin"s tradition is confirmed by the Jerusalem Talmud ("Ber.," 2:4), which makes an "Arabian" tell a Jew that Messiah is born. The whole passage is worth quoting for its illustration of several details in this chapter. "After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king. (Hos_3:5) Our rabbins say, "That is King Messias, if he be among the living, his name is David, or if dead, David is his name." Rabbi Tanchum said, "Thus I prove it: He sheweth mercy to David his Messiah". (Psa_18:50) Rabbi Josua ben Levi saith, "His name is jmx, a Branch." (Zec_3:8) Rabbi Judah bar Aibu saith, " His name is Menahem (that is, Paraklhtov , the Comforter)." And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, "O Jew, loose thy oxen, and loose thy ploughs, for, behold, the temple is laid waste!" The ox bellowed the second time; the Arabian saith to him, "O Jew, Jew, yoke thy oxen, and fit thy ploughs: for, behold, King Messiah is born!" But saith the Jew, "What is his name?" "Menahem," saith he. "And what is the name of his father?" "Hezekiah," saith the Arabian. To whom the Jew, "But whence is he?" The other answered, " From the palace of the King of Bethlehem-Judah." Away he went, and sold his oxen, and his ploughs, and became a seller of infants" swaddling-clothes, going about from town to town. When he came to that city (Bethlehem) all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, "O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold." But she replied, "May the enemies of Israel be stranded, because on the day that he was born the temple was laid waste." To whom he said, "But we hoped, that as it was laid waste at his feet, so at his feet it would be built again." She saith, "I have no money." To whom he replied, "But why should this be prejudicial to him? Carry him what you buy here, and if you have no money to-day, after some days I will come back and receive it." After some days he returns to that city, and saith to her, "How does the little infant?" And she said, "From the time you saw me last, spirits winds and tempests came, and snatched him away out of my hands." Rabbi Bon saith, "What need have we to learn from an Arabian? Is it not plainly written, "And Lebanon shall fall before the Powerful One?" (Est 10:34). And what follows after? "A Branch shall come out of the root of Jesse" (Est 11:1) ("Hor. Hebr.," in loc. ). To Jerusalem. The capital, where this King would reign, and where information about his birth would most naturally be obtained.
Vers. 1-12. The Wise Men from the East.
I THEIR CIRCUMSTANCES.
1. They were Gentiles. The first chapter represents the Lord Jesus as a Jew, the Son of David, the long-expected Messiah. The second chapter tells us that the Gentiles also have an interest in the new-born Saviour. He came to bear the sins of the world, to be the Saviour of the world; to be not only "the Glory of his people Israel," but also "a Light to lighten the Gentiles." Ancient prophecy had foretold that "the Gentiles shall come to thy light, and kings to the brightness of thy rising." They were coming now, the firstfruits of the Gentile world coming a long journey from the far East to seek the infant Saviour who had come from highest heaven to save their souls. They were the leaders of the long procession of Gentiles who, drawn by grace, have sought the Lord. What countless millions have followed them, not from the East only, but in mightier multitudes from the West, from the North, and from the South! Their coming, thus early, to the cradle of the Lord prefigured the gradual ingathering of that great host, that multitude which no man could number.
2. They were Magians. Like Daniel and his companions, they belonged to the learned, the sacerdotal, caste; they had been instructed in the wisdom of the East. Especially they had been engaged in the study of astronomy. Their learning had not degenerated into the magic, the pretensions to supernatural power, so common in their time. It was sanctified by a longing after God; it had elevated and refined their character. They were not like the Simon of Acts 8, or the Elymas of Acts 13. The name, Magoi , was common to them all; but Simon and Elymas were impostors, seeking their own selfish ends; their learning, such as it was, was degraded by falsehood and charlatanry; the Magians of St. Matthew were sincere seekers after God. They may possibly have heard something of ancient prophecy; the prophecies of Balaam, and more especially those of Daniel, may have been known in their country; they must have been familiar with the expectations of a coming King, a Deliverer, a Messiah, so generally diffused throughout the East. They were diligent observers of the stars; in the clear atmosphere of Mesopotamia or Persia they had watched the glorious march, the marvellous order, of the heavenly bodies. Astronomy, their favourite science, was blessed to their souls" salvation it pointed the way to the Saviour. Science is the handmaid of religion, if it is pursued in the humble, teachable spirit which becomes seekers after truth. Philosophy, it has well been said, begins in wonder, and it ends in wonder. The wonders of this vast universe awaken thought and stimulate research, but every truth, pursued as far as man can reach, results in mystery. The wider, the more accurate, our knowledge, the deeper will be our consciousness of our own ignorance. That sense of ignorance, those insoluble mysteries, should lift up the heart to God. Reverence, humility, are the tempers which true learning should produce. They who in such a spirit "follow Truth along her star-paved way" will find that that way leads to God. The learned need a Saviour as much as the ignorant; the Magians must come to Christ as well as the shepherds. The best and holiest need him as much as the most sinful, the blessed virgin as much as the publican and the sinner.
3. They were rich. They brought rich gifts gold, frankincense, and myrrh. The rich must come as well as the poor. They must bring their freewill offerings, giving largely, gladly, with a willing mind. Almsgiving is an important part of Christian duty, an element in Christian worship. The true disciple will learn of the Lord "who, though he was rich, yet for our sake became poor," the deep and holy lesson that "it is more blessed to give than to receive." We must give, not the mere shreds and parings of our worldly substance, but in due proportion to our means. "Of all that thou shalt give me," Jacob said, when he had seen the vision of God in Bethel, the house of God, "I will surely give the tenth unto thee.
4. They came a long journey. From the far East, from Chaldea or from Persia. They shrank not from the toil, the danger, of the way. They believed the heavenly warning, they sought the Saviour. We must seek Christ in faith. God has called us; we must obey the calling. The way that leads to eternal life seems often long; it is always strait, narrow, steep. There is need of perseverance and self-denial; we must forget those things which are behind, pressing ever onwards to those things which are before.
5. Their question. "Where is he that is born King of the Jews?" They had not the Scriptures, the Word of God, which is "a lamp unto our feet, and a light unto our path." But they had seen the wondrous star; the voice of God speaking in their hearts told them its meaning. Then they arose, and went their way, seeking the King. We shall find the Christ if, like them, we are earnest seekers. Scripture, study, the promptings of our own heart, will lead us to him. For he is seeking us. He called the Wise Men from the East by the leading of a star; he calls us now by his Word, by his works, by his Spirit. We could not find him were it not that he first loved us, and sought us in his love. He was hidden from the eyes of sinful men in the unapproachable light which no man hath seen or can see. But he loved us; he draws us to himself by the attractive power of his constraining love. Yet we must seek him. It is he who seeketh that findeth; we must not sit still in spiritual idleness and take it for granted that all will be well. We must seek him as the Wise Men sought him, coming a long journey, offering our gifts, our hearts, our selves, our earthly goods. We must come asking, "Where is he?" Every one that seeketh findeth. "Where is he that is born King of the Jews?" It is a great question a question of deep meaning and very solemn interest. He is born King of the Jews King by birth, by Divine right; King not only of Israel after the flesh, but of the Israel of God, the Church of the Firstborn. We all owe him our allegiance, for he is our King, the King of the nations, King of kings and Lord of lords. Where is he? We must find him; for he is our Life, the Life of our souls. To know him is eternal life; we must seek until we find, seeking earnestly, like the Wise Men from the East, grudging no pains, no cost.
6. What led them to the Christ? The mysterious star. The brightest light that shone in the Gentile firmament was but as a star compared with the Sun of Righteousness. There were good men among the heathen men who in the darkness felt after the truth, if haply they might find it; who showed the work of the law written in their hearts; men like Socrates, Plato, Epictetus, earnest seekers after God. Their knowledge was as a star, beautiful, but pale; very limited in range and power, glimmering in the darkness. Still, it was enough, we cannot doubt, for their salvation. Their conscience bore witness; if they followed its guidance it would bring them safe to their journey"s end. That guiding star, conscience, the candle of the Lord within us, tells us of sin, of judgment, of salvation. It is set in our hearts to lead us to the Saviour. God grant that we may find him!
7. The object of their coming. To worship him. The great blessedness promised to God"s saints is the beatific vision, the unveiled vision of God. "I will," the Saviour said, "that they may behold my glory which thou hast given me." That vision implies worship. Worship is the homage of the heart, the reverential submission of the whole being, adoration full of wondering awe, full of grateful love. It is the occupation of heaven: "They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." We must learn to worship here; it is the training for the heavenly life. Worship is not merely prayer; it includes prayer, but it is more. It does not consist simply in asking for what we need to supply our own wants. It is unselfish; its. end is the glory of God. They who are learning here the true and heavenly worship are learning to approach God, to seek the presence of God, not only for their own deep necessities they must indeed seek him for that, but not for that only they seek his face for himself, because he is so great, so glorious, so holy, so gracious. He himself is the exceeding great Reward of his chosen. These Gentiles teach us Christians what so many of us forget, the duty of unselfish Worship simple, heartfelt adoration.
II THEIR RECEPTION AT JERUSALEM.
1. By Herod. They came to Jerusalem, the city of the great King, but they found not there the King whom they sought. Another king was reigning in Jerusalem, a stranger, an Edomite; a king in name, but a very slave of the evil one, now drawing near to the close of his wicked life, in that miserable old age which is the necessary result of a youth spent in the unbridled indulgence of sinful appetites.
(1) Herod was troubled, and all Jerusalem with him. The announcement of the King"s birth was not good news to Herod. He felt that that King must be the expected Messiah, the Christ; but he thought only of his own selfish aims, he feared for his crown. Strange that even in the immediate prospect of death, men should so cling to earthly things which must ass away so very soon, and neglect the one thing needful. But it is commonly so; as a man lives, so, as a rule, he will die. The selfish and avaricious in life are selfish and avaricious still, even in the presence of death. He was troubled, and all Jerusalem. A strange awe came over people. The expectation of a Messiah was almost universal. Now, they heard, he was coming; and it may be their thoughts shaped themselves into the words of the prophet, "Who may abide the day of his coming? and who shall stand when he appeareth?" That awe soon passed away; the visit of the Magians was soon forgotten; the warning was lost. Jerusalem knew not the time of her visitation. The Lord came unto his own, and his own received him not. Men are troubled in spirit when death seems near, when the thought of the judgment is brought home to their souls. Alas] how often those solemn feelings bear no real fruit! Selfish fear is very different from conversion; fear passes away with the sense of danger; conversion is an abiding change.
(2) He consults the priests and scribes. We see another strange inconsistency strange, but very common belief in the letter of Holy Scripture joined with practical unbelief. Herod"s religion is simply superstition; he has the Scriptures, he has the priests; he uses them as if they were heathen oracles, and priests of Jupiter or Apollo. Mere bibliolatry is little better than unbelief: "the letter killeth." The Bible is precious exceedingly to the faithful: "the Spirit giveth life;" but to men like Herod, who make use of religion merely for political or selfish purposes, it is a savour of death unto death.
(3) He sends the Wise Men to Bethlehem. He goes not there himself; he will come, he says. He bids others search diligently; he remains at home. So men put off the great work of life; they do not seek Christ now; they say they will do so; but the future recedes further and further; the end comes, they have not sought, and so they have not found. He will worship him, he says. He believes in a way, he half believes; it is, at least it may be, the expected King. But he is a traitor; in his intense wickedness he talks of worship while in his heart he is plotting death; he is ready to slay the King, the Messiah, if he can, rather than endanger the crown which he can wear so short a time. There is an awful warning in Herod"s selfish hypocrisy. Be true, it says to us, be true to your convictions. While you have the light, believe in the light, and walk in the light. Be true in yourselves, true in your relations with God, true in your dealings with men. God is true; he sooth in secret. Hypocrisy is hateful in his sight; it is the death of the soul.
2. The chief priests and scribes. They knew the Scriptures; they could answer Herod"s question at once; they told him where the Christ should be born. But they were blind guides; they knew and did not. Their religion was a lifeless theology, a dead orthodoxy. They showed Others the way to Christ; they sought him not themselves. They taught the Gentile Magians; the disciples profited, the teachers were callous and unmoved. It is a sad thing when the preacher does not feel the saving power of the words which, by the grace of God, bring life to the listener. The deepest, the most accurate knowledge of the letter or Scripture is a very poor thing compared with that inner knowledge of the heart, which may be granted to the ignorant as well as to the learned; which leads learned and ignorant alike to him who is the only Saviour of the world, the Lord Jesus Christ. He was to be found in Bethlehem, in seclusion and poverty. Jerusalem was grand and rich; Bethlehem was small and poor. The priests showed the way, but went not; the Gentile Magians believed. The King was not to be found in Jerusalem, in its palaces, in its glorious temple. They sought him in simple faith in the little Bethlehem, and there they found the Governor, who should be the Shepherd of the Israel of God.
III THEIR JOURNEY TO BETHLEHEM.
1. They believed the Scriptures. They had not known the Scriptures; they were Gentiles. Now they heard them, and they doubted not. They had expected to find the King at Jerusalem; the Scriptures bade them seek him at Bethlehem; they at once obeyed. There is a lesson for us here. We should search the Scriptures, not, as many seem to do, to find our own opinions there, but in the humble, teachable spirit of the true disciple, who desires only to learn the truth of God, and, when he has learned it, strives with all his heart to do the will of God.
2. The reward of their faith. The star appeared again; it went before them; it stood over where the young Child was. God will not leave us to grope our way in the darkness, when we are seeking him in faith. The kindly light of his gracious love will lead us through the encircling gloom. We may be far from home, like the Magians; but if, like them, we do not seek to choose our own path, but submit to be guided by his Word, the light will lead us on till, like them, we see a more than angel-face, the loving face of the most holy Saviour. Earnest search is the condition of the heavenly guidance; the heavenly guidance is the reward of earnest search. They rejoiced to see the star; they recognized it as the star which had first raised their hopes when they saw it in the East. It came nearer now; its guidance was more distinct, more certain; it stood over where the young Child was. The leading of God"s Holy Spirit, the intimations of his will, become clearer and more definite as the faithful Christian draws nearer to the end of his journey; the more readily they are obeyed, the plainer they become. The sons of God are led by his Spirit, led ever nearer to Christ. The fruit of the Spirit is joy; they rejoice with exceeding great joy who feel the workings of that good Spirit within them; they recognize his gentle whispers as the voice of God calling them to his great salvation. That joy is of all joys the holiest and the best, the most abiding; it is joy unspeakable and full of glory; it is the foretaste of the joy of heaven.
3. Their thankfulness. They saw the young Child with Mary his mother. It was not as they had, perhaps, expected; there were no outward signs of royalty, no pomp, no guards, no courtiers; only a manger, or now, perhaps, some poor cottage; very different from the stately palace where they had left the proud, wicked Herod. But their faith was not shaken by these mean surroundings; they recognized the little Child as the King Messiah; they paid him the worship which they had come to render; they fell down and worshipped him him, we mark, not the virgin-mother. Worship was the end, the object, of their long journey. It is the end of ours; the heavenly worship before the throne is the high hope that brightens the Christian life. They made their offerings to the infant Christ. True worship involves offerings; they will give of their means who first have given their hearts; they freely give who have freely received; they who have found Christ count all earthly wealth as dross in comparison with the heavenly riches. They offered costly gifts gifts of mystic meaning. The frankincense was significant; it was offered to God in the services of the temple; offered to the holy Babe, it confessed his Divinity. Gold is offered to a king; the star had announced the approaching birth of the King of the Jews; the Magians recognized the infant Jesus as the promised King. Myrrh was used in preparing bodies for the grave. Nicodemus brought a mixture of myrrh and aloes, (Joh_19:39) and laid therein the sacred body of the Lord. It maybe that the gift of myrrh prefigured the blessed death which was to close the earthly life of the holy Babe.
4. Their departure. They were warned of God. Perhaps they had consulted him, as the Greek word seems to imply. They could not trust Herod; the contrast between his dark character and the beautiful simplicity of the holy family at Bethlehem struck them, and awakened their suspicions. They feared the designs of Herod. They sought counsel of God; he provided for the safety of the holy Child; he warned them; they departed to their own country. We know no more of them certainly; we cannot doubt that they were saints of God. Their pilgrimage was not in vain; they carried back the lessons they had learned, and died at the last in the faith of him whom they had worshipped. We may be sure of this sure that he who had begun the good work within their hearts would complete it. Their character is strikingly beautiful; simple faith, undoubting obedience, deep loving reverence, love that showed itself in costly offerings, these were the graces that shone forth in the first Gentiles to whom the Saviour of the world was manifested.
LESSONS.
1. Some read the Bible like Herod and the priests; they know all about Christ, they know not himself. Such knowledge sayeth not.
2. Come to Christ yourselves, like the Wise Men; seek him, and you shall find; God guideth those who seek.
3. They travelled far; you must persevere. They gave costly gifts; you must offer freely of your substance for the work of God.
HOMILIES BY W.F. ADENEY Ver. 1. "The days of Herod the king.
This is more than a note of time. It cannot but strike us as a remarkable fact that Christ should have been born during the reign of the gloomy Idumaean ruler.
I CHRIST COMES WHEN HE IS MOST NEEDED. Those were dark days when Herod made his Saturnine temper the spirit of a nation"s government. His reign had been carried on with an external splendour and a vigorous attempt to please the Jews. But a heathen by nature, Herod was always suspected by the Jews in the midst of his pious Hebrew professions. Now, however, at the end of his life, his crimes had consumed what little good repute he had contrived to manufacture for himself. The nation was sick at heart, and the only solid hope left it was that cherished in the breast of the devout Jews, who, like Anna and Simeon, were "waiting for the consolation of Israel." It was the chill and darkness that precede the dawn. Then Christ came. No earthly events could shape a Christ; for the earthly circumstances were most adverse. He did not come to reward merit; for merit was rare in those days. But the need was great, and it was simply the need of man that brought Christ into the world.
II THERE IS ROOM FOR ANOTHER KING BESIDES THE EARTHLY RULER. Herod was still reigning, and yet the Christ came to set up his kingdom. The sovereign at Jerusalem naturally suspected the new-born King to be a rival to his throne. Most of the Jews would have shared his opinion if they had believed in Jesus, though they would have regarded the situation with very different feelings. But Christ did not come to sit on the throne of Herod, and we cannot think of him simply as the rightful Heir who will expel the insolent usurper. His kingdom is not of this world. Earthly monarchs rise and fall, and still he reigns. His is the kingdom of heaven set up on earth. There is a reign of life which they that hold the sword of external government cannot hinder. They cannot restrain its glorious liberty, nor can they reform its evils. The world wants a King who can rule in the realm of ideas, who can sway hearts, who can conquer sin. Therefore the apostles were commissioned to make known "another King, one Jesus". (Act_17:7)
III THE RULE OF CHRIST IS IN STRONG CONTRAST TO ITS EXTERNAL SURROUNDINGS. Christ and Herod what a contrast the two names suggest! Yet they are the names of the two kings of the Jews of the same day. Force, selfishness, cruelty, characterize the degenerate visible rule. Truth, gentleness, love, mark the invisible spiritual rule. So it is always, though not necessarily in the same dramatic form. When we come to Christ and his kingdom we reach a higher level, we breathe purer air, we walk in the light. Then, though the days may be adverse and altogether unpropitious, we have reached what is above daily vexations, we have attained some of the peace of the eternity in which Christ lives. W.F.A.
Vers. 1-12. The pilgrimage of the Magi.
The way in which these men acted throws a flood of light on their characters.; at the same time, it opens up to us lessons of general application. The Magi are examples to us in their effort to find Christ, and in their conduct when they had found him.
I THE SEARCH FOR CHRIST.
1. Its origin. The Magi had seen "his star in the East." This appearance was in accordance with the character of their own study and observation. God can use a variety of methods to bring us to Christ the science of the naturalist, the literature of the book-student, the work of the business man. He even used the astrology of the Magi.
2. Its method.
(1) The pursuit of knowledge already attained. These men knew their star, and to this they clung. We can best reach new truth by following the revelation already possessed by us.
(2) A trust in heavenly guidance. The star in the physical heavens was regarded as a beacon from the spiritual heavens. In this case God permitted it to serve as such a beacon. Thus the guidance was from God. We must lift up our eyes to the heavens if we would see the way to Christ.
(3) A use of earthly means. At Jerusalem the Magi consulted Herod, and he took counsel of the rabbis. The fresh star in the heavens did not eclipse the light of ancient Hebrew prophecy. This still had its sphere in discovering Bethlehem. Divine revelation does not dispense with human study. New lights do not extinguish old truths.
3. Its character.
(1) An energetic search. The Magi set off on a long journey to find Christ. They did not wait for him to find them; they made it their business to discover him. Such a search deserves the reward of finding. Many do not know Christ because they will not take the trouble to seek him.
(2) A persevering search. The Magi travelled far and pressed their suit, not resting till they had attained their end. The truly wise man will not abandon his search because of any amount of discouragements.
II THE DISCOVERY OF CHRIST. At length the Babe was found. Every true seeker after Christ will be rewarded by seeing him. Such a discovery is full of fruitful issues.
1. Its blessedness. The Magi seem to have lost sight of the star during their anxious interviews with Herod at Jerusalem. When they were out in the country again the star reappeared; for the heavens are larger and brighter in the solitudes of nature than where they bend over the crowds of city life. It was a happy sight when the star reappeared, but only because this was the promise of the nearing sight of the infant Saviour. To reach him is to come to the heart"s greatest joy.
2. Its result. The Magi opened their rich stores and presented them to the Child. They set out with the object of worshipping him; this is the way in which they performed their intention. Their liturgy was an act of sacrifice. It is unworthy only to seek Christ for the sake of the good we hope to obtain for ourselves. He is worthy of adoration, and we can best express our adoration by service and sacrifice. Some will not measure the gift. He whose heart is on fire with devotion to Christ will not ask with what minimum will his Lord be satisfied; he will love to give his best. The Christian can now give to the babe Jesus in giving to one of his little ones. W.F.A. (Mat_10:42)
The Wise Men from the East.
These Magi come to give their homage to Christ. Their own personal characters and circumstances enhance the value of their gifts.
I HOMAGE FROM THE GENTILES. It is singular that St. Matthew, and not St. Luke the evangelist of the Gentiles, gives us this narrative of Gentile faith and adoration. Thus we see that all parties among Christ"s true disciples recognized the great fact that the gospel was for the whole world. At the very commencement of Christ"s life this was seen. Yet still the greater part of the world is quite ignorant of his very Name. Here is a reason for greater missionary-activity.
II HOMAGE FROM A DISTANCE. These men had come from a far country. They had made a long and tedious pilgrimage to Christ. None are so remote but that they may find Christ if they will truly seek him. Yet some who dwell in a Christian land are really further from Christ than some who are commonly reckoned as heathen. Surely Socrates was nearer to Christ than Caesar Borgia.
III HOMAGE FROM ANTIQUITY. These Magi represented the ancient Persian priesthood. But the old order of the Magi had been broken up, and many now took the name who were not in any recognized rank or office. Yet in the very degeneracy of the name it reminds us of its mysterious antiquity. The past looks forward to the future. Nothing in the past will satisfy the hearts of men. We may ransack antiquity, but we shall find there no substitute for Christ.
IV THE HOMAGE OF SCIENCE. Evidently the Magi were astrologers. In old times all that was known of astronomy was mixed up with astrology, and all that was known of chemistry was liable to be confused by ideas of alchemy and magic. Nevertheless, this does not mean that nothing was known of the true sciences. Here we see the science of the day bowing before Christ. Science cannot be contrary to Christ if he is the Truth, for it is but accurate and systematized truth, and all truth must be harmonious. But neither science nor learning can ever be a substitute for Christ. The student cannot find the Bread of life in his books; and the man of science will not discover it in his laboratory. After all earthly attainments have been reached, the soul still needs Christ.
V THE HOMAGE OF WEALTH. Tradition has called the Wise Men "kings." Certainly they were men of substance, as they brought with them costly gifts. We think of Christ as the Friend of the poor, but we have no right to narrow our conception of his sympathy to any one class of society. He is equally the friend of the rich, when the rich accept his friendshipe.g. Zacchaeus. Moreover, the rich need Christ as much as the poor. The rich, too, have the privilege of giving to him from their wealth. W.F.A.
HOMILIES BY P.C. BARKER Vers. 1-12. The happy misnomer of the Wise Men of the East.
Once on a time our Saviour warned persons of far inferior privilege to our own that men would come from the east, and west, and north, and south, who should rise up in the judgment against them. The present passage of sacred history tells us most emphatically how men from the East did arrive very early, to upbraid, not in word, but with all the force of deed, though without any direct intention of doing so, those among whom, unexpected, unwelcomed visitors as they were, they arrived. The passage is crowded with suggestions of practical use; and, far from being novelties, they rather waken the echoes of our deepest heart and long-past experience and observation. From lesson and suggestion and reminders of our own experiences, to suggestion and lesson and reminders of our own experiences again, do the contents of this history lead us, some lying on the very surface and others deeper down. Let us observe, then, a notable instance of how
I THOSE WHO LIVE FURTHEST OFF FROM ZION ARE OFTEN THE EARLIEST AND MOST PUNCTUAL TO ARRIVE THERE. NO city, town, or village church or school but has witnessed this phenomenon times without number. The very type of all these lesser instances, yet instances so deeply significant of spiritual fact and history, is here. Very little can be said to be known about these Wise Men of the East, of whom the passage speaks. It is not difficult to make more than one account of them, which might hold together very well and seem sufficiently consistent to pass for truth. We are reading well-attested inspired history, or we might imagine we had come across the path of the fable and entered the region, not of Eastern wisdom, but of Eastern myth. But it is not so. There were these men called wise indeed, likelier to have been really good, who ventured on the long fanatic pilgrimage, and who are the first to knock at Jerusalem"s gates for the Messiah, at the temple doors yes, and at the weaker, the trembling doors of King Herod"s and many another heart of Jerusalem"s regular inhabitants.
II THE SPIRIT BLOWETH WHERE HE LISTETH. The impulse for these pilgrims from the East cannot be set down to anything less than the Divine. There are some things that are certainly known and that help to throw light on the substance, if not on the form, of what is here recorded.
It is true that there was a rumour prevalent over the whole of the East, and not concentrated even as much as it should have been in Judaea, that the time was approaching for the appearance of a great King, a King of a small people the Jews. He was to be One of whom great things should come to pass. There is nothing for a moment to hinder our supposing that the Wise Men had got hold of this vague rumour at least, and were working upon it. But were there not thousands of others into the hearing of whose ears the same things entered, yet to be powerless over their heart? By whom was this "thing secretly brought" to the Wise Men, and their "ear received a little thereof"? Perhaps "in thoughts from the visions of the night, when deep sleep falleth on men." It was brought by the Author of all good counsel.
III THERE IS A CERTAIN HARMONY IN THE WORK OF THAT SPIRIT WHERE HIS PRESENCE REALLY IS, AND WHICH IS OFTEN VERY TRACEABLE. Perhaps we cannot say why the Spirit moved so remarkably those Wise Men of the East. It helps sustain our persuasion that he was the prime Mover when we observe the special guidance given to them. They were almost for certain Chaldeans, or Persians, or Arabians. Their very natural way of allusion to the star as "his star" receives accordingly all the easier explanation. They studied astrology, and thought divinely of their study. They were accustomed, in the course of the stars, to inquire for and investigate, as they thought, the course of human events. It was an ancient opinion, and one very widely spread, that great events on earth were portended often by corresponding appearances in the heavens. This need not be called a merely heathen fiction. It has been so, incontestably, at times and on occasions most solemn. Was it not so, above all, at the Crucifixion? and again on occasion of the destruction of Jerusalem? And if we were to ask whether it were altogether likely that as such things have nevertheless very often been turned to the purposes of superstition, God would have used a star by which to guide these men, and have so seemed to encourage an unreal science, however real at times the fact might be, we may venture to reply that it is very conceivable, very possible. Because what God looks at is not knowledge, but honesty. What he abhors is not human ignorance, but human dishonesty. There is to-day plenty of honest superstition in Chaldea, Persia, Arabia, India, China; while, alas! it is perhaps equally true that the pure eye of God surveys a far larger total of dishonest superstition of the Worst character in every country of enlightened Europe, in every county of noonday England. God"s Spirit may often condescend to graft the sweetest, kindest of his light on very blear-eyed intellectual vision, so that the moral vision be to its possibilities single. And as true, at all events, as whatever else in this wonderful narration, is this that from afar to Jerusalem, and from Jerusalem to "over where the young Child was," a star was the divinely given guide to the pilgrims. The Spirit that gave the impulse to good hearts used the method that very imperfect minds would follow and be able to appreciate while they followed it. Nor did the kind, the faithful Spirit desert "the work which he had begun.
IV THE EARNESTNESS AND SINCERITY OF THE EARNEST AND SINCERE WILL OFTEN IN AN UNPREMEDITATED AND WONDERFUL WAY, CUTTING ACROSS THE PATHS AND VERY HIGH WAYS OF THE WORLD, SERVE TO STARTLE THAT WORLD AND INSPIRE IN IT THE DEEPEST ALARM. It was certainly so now (vers. 3-8). The simple journey and simple inquiries of these "men of love," whose steps were worship, lips peace, and hands adoring gifts, excite unparalleled commotion in the heart of the chiefest man of Jerusalem, and throughout the whole city. This is partly the very nature of truth, of whatever sort. It carries about with it a holy subtlety. And it is partly the gift of God"s providence. And it is partly just one chosen method, in and of itself, of God"s carrying on his work and reaching his ends, not by the power of might, but by that of goodness and simplicity. This excitement and commotion show at fewest six results here. First, in the fear wrought in King Herod and many others in Jerusalem. Secondly, in the ensuing summoning of the council. Thirdly, in the necessity entailed of searching the Scriptures. Fourthly, in the king"s consulting of those Eastern pilgrims and forwarding them on their journey. Fifthly, in his committing himself to be beholden to them for what he considered vital information. And, sixthly, in clenching all by a profession of lying hypocrisy, the firstborn of his heart"s stricken cowardice, when Herod lets out of his lips the words, "that I also may come and worship him." The one inquiry of the Wise Men was like a six-edged blade, or a six-bladed knife, for the work it did.
V THE FINEST QUALITY OF FAITH, THE MOST PERSISTENT HOPE, AND ENERGY THE MOST ACTIVE AND ENTHUSIASTIC, HAVE BEEN FOUND TO COME OF THE KEENEST LONGING. It is astounding to observe the testimony which history bears to the amount of force of mind and force of achievement and triumph of every degree that follow strong longing, keenness of desire, impassioned wish. When these are, therefore, noble in sort and spiritual in their ends, earth has no grander heroisms to admire. So Jacob won the morning victory after the night-long wrestling against all the grandeur of the Man who would not tell his name, but who showed his own prerogative when he blessed" Jacob. (Gen_32:24-30) So the Syro-phcenician woman won the victory in argument and in fact against the condescending, the merciful Jesus himself. And what have we here? Amid men"s even superstitious inquirings of the heavens, upon such as do so inquire with honesty, with good motive, with intense anxiety, and for want of better opportunities of knowledge, a star of veritable meaning and calm brilliance may rise. It is in God"s sight a better thing to see men inquiring m some mistaken manner than not at all. These were men longing, inquiring, and, at great pains and outlay, seeking for the true King of men, the one Saviour of the world. The notion which they had. of that King and Saviour must needs have been very inadequate. It stood ticklish too, resting on the thin soil of dim tradition, standing on the slender footing of vague rumour. But because the footing of such knowledge, faith, and hope as they had was so slender, a little scanty soil on the side of the rocks the only apparent nutriment (as you may so often see in Alpine heights to wonder"s own perfection, with the splendid pines of the precipice), therefore did this good plant shoot down its roots with keener appetite, and clave to the rock itself. Granted that these men were heathen, and superstitious heathen; that with minds in large measure darkened, and with hearts undelivered into the freedom of the newest truth, "they worshipped the host of heaven," the sun and moon and stars, and "beholding the sun when it shined and the moon" walking in its chaste brightness, "their heart was secretly enticed," as Job describes the scene, "and their mouth kissed their hand;" that they belonged to the very company of "star-gazers, astrologers, and monthly prognosticators," whose weakness to save God had himself challenged, and of whose ways, as so utterly heathenish, God had at least warned his own people by the mouth of Jeremiah, saying, "Learn not the way of the heathen, and be not dismayed at the signs of the heavens; for it is the heathen who are dismayed at them... the customs of the people are vain... be not afraid of them, for they cannot do evil, neither also is it in them to do good; let all this be granted, yet nevertheless let us not despise what, manifestly, God did not despise the gropings of those in darkness, who longed for light, and inquired for it and travelled far to seek and to find it. Let us not despise the infant often falling and spreading trouble and consternation all around, but who is most sincerely striving to walk uprightly. We have but to centre attention on this that through intense longing, with little to inform or to encourage it, they were inquiring and seeking, though they inquired not with the right instruments nor sought in the most chosen fashion. What symptoms these of better things to come! of highest life not expired, and of a tremendous advance for the better, for that life beyond the grave! The conduct of these Wise Men of the East was counted worthy to find a place, long as time should last, on the page of the New Testament. Persist in seeking, and the Lord will rise on you. He will send enlargement of heart, growth of intelligent earnestness, and the persuasion that, guided by him first, you shall find yourself at last guided safely to him.
VI A TRUE FAITH IS A SIMPLE DEVOTION. When the Wise Men had found the young Child and his mother, they fell down and worshipped him; they opened their treasures, and presented their gifts to the Child gold and frankincense and myrrh. And with this they are content. They do not, emphatically not, worship the mother, nor present to her gifts. They have longed, have sought, have found, what kings and prophets of ages and centuries had desired, and in vain and they have found. A Divine contentment takes possession of them, and, still under the gracious guidance which had led them hitherto, "they depart into their own country another way," who can doubt, not merely gladder men, but gladder with good reason, holier men? They have found the right worship, and their hearts have worshipped. Misnomer for them in a hundred aspects is their title of Wise Men, yet in one aspect so true as to counterbalance all the rest; for no wisdom equals the wisdom of simple, fervent, seeking goodness. B.
HOMILIES BY MARCUS DODS Vers. 1-23. Childhood of Jesus.
I HEROD AND JESUS. The king and the Babe; earthly might and spiritual power. This contrast comes continually in view throughout the life of Christ, but never more strikingly than here. Depict the apparent helplessness of the young Child when confronted with the relentless and crafty hostility of Herod. The restless, suspicious jealousy of the old king, and the guileless, unconscious innocence of the Child. The selfish cruelty of the despot, and his ever-increasing misery, contrast with the self-sacrificing love and the calm peace of the spiritual King. The results of Herod"s reign, and the results of Christ"s reign. And yet how difficult to see the harvest in the seed! how difficult to discern between apparent and real glory! and how hard, even when we have some understanding of the difference, to choose for ourselves the glory which is attained by self-sacrifice and which makes no appeal to worldly ambition!
II HEROD AND THE MAGI
1. Two classes of inquirers after Christ the well-intentioned, who seek him that they may do him homage; the evilly disposed, who strive to acquaint themselves sufficiently with his history to direct their assaults upon him. Two classes of critics of the Gospels the malevolent and the divinely led; the jealous and the frankly admiring; the destructive and the reverent. Christ excites curiosity and inquiry in all. His life stirs ceaseless controversy. Two currents-of hope and of hatred set towards him without intermission. He is the great Test of men, "set for the fall and rising again of many." By their thoughts of him, their judgments passed upon him, their bearing towards him, men reveal their own nature. By their conduct towards Christ, their acceptance or refusal of him, men show whether their tastes are spiritual or earthly.
2. Means by which inquirers are led. The astrology of these Magi was probably not sound from the point of view of science; indeed, it is almost impossible for us even to understand their calculations regarding the star. But God used their ideas, fanciful, mistaken, or partly well grounded, to lead them to the truth. "Instead of making tirades against the imperfect, he speaks to us in the language we understand, even if it express his meaning very imperfectly, and guides us thereby to the perfect truth. Just as he used astrology to lead the world to astronomy, and alchemy to conduct it to chemistry, and as the revival of learning preceded the Reformation, so he used the knowledge of these men, which was half falsehood and superstition, to lead them to the Light of the world" (Stalker"s "Life of Christ," p. 16). Where a true heart is earnestly longing for light, it is dealt with according to its capacity, and led by that which it will attend to. Notice might here be directed to the appearance of this law in the method of revelation the law of accommodation, which requires that regard should be had to the condition of those to whom a revelation is to be made. An American writer alludes to it in the following terms: "The faults of the Old Testament are, as Herder says, the faults of the pupil, not of the teacher. They are the necessary incidents of a course of moral education; they are the unavoidable limitations of a partial and progressive revelation. If God chooses to enter upon a historic course of revelation, then that revelation must be accommodated to the necessities, and limited by the capacities, mental and moral, of each successive age. Otherwise revelation would be a wild, destructive power; a flood, sweeping everything away, and not the river of life. We cannot suppose that the Almighty can pour the Mississippi river into the banks of a mountain brook. He can begin, however, with the springs and the brooks, and make in time the broad Mississippi river.
III HOMAGE OF THE MAGI They are Gentiles and sages; they are aliens, and belong to a school of experts in science; but they use their knowledge to glorify Jesus. They offer gifts symbolic of his royalty, and they themselves represent the attraction felt by all races towards the Christ. This King has blessings for all; and from the first he is claimed by those afar off.
IV RETIREMENT IN EGYPT. "The flight into Egypt was no mere expedient of rescue, but is, on the contrary, a moulding factor of continuous influence in Christ"s life, giving to the subsequent stream of his fortunes a quite novel character and direction" (W. G. Elmslie, in the Expositor, 6:401). It formed the necessary break between the miraculous birth, with its accompaniment of homage, and the quiet boyhood and youth, in which Jesus could grow up as other boys and youths did. After this flight we hear no more of angelic announcements, prophetic songs, signs in the heavens, or the homage of mysterious strangers; but the life of the Boy falls into the ordinary course, and runs on unnoticed and unknown. Had it not been so, he could not have shared the ordinary human lot. Had he still and throughout been recognized as superhuman, the object of his life would, so far, have been rendered impracticable. But the danger to which he was exposed by Herod"s jealousy, the warning which his parents thus received, and the obscurity in which they consequently kept their great Charge, secured the conditions necessary for our Lord becoming in all points like his brethren. D.
HOMILIES BY J.A. MACDONALD Vers. 1-10. The star.
Luke mentions the occurrence of a grand celestial illumination celebrating the nativity of Jesus, which was witnessed by Jewish shepherds, Matthew here records another heavenly sign, discerned by Gentile scientists. Such phenomena severally seen by Jew and Gentile, by peasants and by scholars, by persons in humble station and by those of wealth and standing authenticated this, viz. that the great event so celebrated concerns allsorts and conditions of men. We have here especially to consider the star which denoted Christ, (see Rev_22:16) whether viewed as a portent, a disturber, or a guide.
I AS A PORTENT.
1. A star is the emblem of a prince.
(1) So the sign was interpreted by the Magi. "Where is he that is born King of the Jews? for we have seen his star" his emblem. Herod could not be credited with refined spiritual discernment, yet even he accepted at once the justness of their inference.
(2) The "Star out of Jacob" is, in Balaam"s parable, explained to be a "Sceptre," or King, destined to "rise out of Israel". (Num_24:17) The ambitious monarch of Babylon would "exalt his throne above the stars of God," or reigning kings; so would he be "Lucifer, son of the morning," brightest among the stars or kings. (Isa_14:4, Isa_14:12, Isa_14:13) And the overthrow of monarchies is described as the falling of stars from the (political) heavens. (Isa_34:4 Joe_3:15, 16 Mat_24:29 Rev_6:12-17)
(3) The propriety of the symbol may be seen in the elements of
(a) elevation;
(b) conspicuousness;
(c) splendour;
(d) rule, or influence over the earth. (see Gen_1:14-19)
2. This star indicated an extraordinary Prince.
(1) It was not an object seen only in description in a treatise on symbols. It was not a commonplace phenomenon.
(2) It was an unusual apparition. It was not a "fixed star;" for it moved. Not a recognized planet; it was too near the earth. Not an ordinary electrical meteor; it blazed too steadily. Then, as a supernatural star, it betokened a supernatural Prince.
3. It denoted the Christ of God.
(1) The time was ripe for the advent of Messiah.
(a) The sceptre, tribe rod, or tribal magistracy, was visibly departing from Judah. (Gen_49:10)
(b) The family of David was reduced to a humble condition, and all but extinct. (cf. Isa_7:15 with Mat_3:4; see also Isa_53:2)
(c) Daniel"s weeks were fast running out. (Dan_9:24)
(2) Hence the prevalent expectation:
(a) In Israel. (see Mat_24:5 Luk_3:15 Luk_19:11)
(b) Amongst the nations. This is testified by Suetonius, Tacitus, Cicero; also in sundry Oriental traditions.
(3) The Magi seem to have shared in this expectation. They were generally familiar with Hebrew traditions. They appear to have been particularly acquainted with Balaam"s prophecy. Possibly the son of Beor had been one of their predecessors one of the ancient Magi of their own country.
(4) "His star;" the star peculiar to him. Evidently so, for no other prince sustains a miraculous character. The false Christ in the time of Adrian took the name of Barchochab, "the son of a star." Note: The Wise Men profited by discerning the signs of their times. The neglect of prophetic study is the reverse of creditable to Christians. (see Mat_16:3, 21 2Pe_1:19 Rev_1:3)
II AS A DISTURBER.
1. It troubled Herod.
(1) By showing the advent of One whom he thought to be his political rival, who might deprive him of his throne. Jesus was "born King of the Jews;" Herod was an Idumaean usurper. He was too carnal to discern that the heavenly star betokened a heavenly kingdom. Jesus had no design upon his paltry seat. Note: Christ retributively rebukes the wicked through their own disordered imaginations. "The most general enmities and oppositions to good. arise from mistakes" (Bishop Hall).
(2) Herod"s trouble stirred up the devil in his nature. He instantly took the resolution to rid himself of his rival. Note: Sin would murder any virtue that opposed its ambition. Virtues are representatives of Christ, who is the Impersonation of all virtues in their perfection.
(3) Herod carried out his resolution with exquisite hypocrisy. Note: The most frightful wickedness is that concealed under the mask of piety. Sharpers join Churches and seek Church office to use the influence so acquired to fleece the simple and confiding. A Herod may even deceive wise men; he cannot cheat God.
2. Jerusalem was troubled.
(1) Herod"s courtiers were concerned for their places as their master was for his throne. Only the unscrupulous could aid the tyranny of such a ruler. In the kingdom of Messiah persons of that type could have no place. Note: What trouble will be amongst those who have the spirit of the courtier when the great King comes to the judgment!
(2) But why should the citizens be troubled? They were troubled "with" Herod, aware of the moods of the tyrant, and dreading some tragedy. He had murdered the brother and grandfather of his wife; he had murdered Mariamne, his wife, and her mother Alexandra; he had despatched two of his own sons, etc. The slaughter of the innocents which followed justified such an apprehension. The tyrant was shown up when he had collected the principal Jews, and had them shut up in the circus at Jericho, intending them all to be slain at his death, that a general mourning might be secured. We should bless God for our civil and religious liberties.
(3) In Jerusalem there were those who "waited for the Consolation of Israel". (Luk_2:25, Luk_2:38) To these the news of the advent of Messiah would bring joy. He is not the trouble but the peace of the righteous. But how few were they? How few now, even in the Church, are "looking for" the (second) appearing of Christ?
(4) The majority of the citizens would be troubled because of their moral unfitness for the kingdom. The wicked ever have been, and still are, troubled at the thought of the fulfilment of Scripture. How many Christian professors would be fearfully troubled did those signs now appear in the heavens which are to presage the great day of judgment! (Mat_24:29, Mat_24:30)
III AS A GUIDE.
1. By it the Magi came to Jerusalem.
(1) We do not affirm that it moved before them in the heavens to point their way to Jerusalem. This does not appear to have been the case. But the appearance of the star in the East set them upon trains of thought which determined them to go to Jerusalem as the place most likely in which to get information concerning the King of the Jews. God does not work miracles to supersede the uses of reason.
(2) The Magi were apprized as to the event of the Nativity; now they desired to know its place. The more we know of Christ the more we want to know. The Magi supremely desired to find him. With knowledge concerning Christ we should never be satisfied until it leads us to himself. Has the Day-star arisen in your hearts!
(3) In Jerusalem they got instruction from the Scriptures. The Sanhedrin (see Bloomfield, in loc.), convened at the instance of Herod, turn up the Prophet Micah, who makes Bethlehem of Judah the favoured place. (Mic_5:2) Thus, by the highest authority amongst the Jews was this most important public testimony borne, viz. That Jesus is the Christ. And this, too, through the instrumentality of a tyrant who had no such design. So God makes the wrath of man to praise him. So does he make the selfishness of the wicked subserve his own benign purposes.
2. By it they were guided to Christ.
(1) Now the Magi are on their way to Bethlehem. What for? To find in a somewhat populous city the right Babe. They journeyed in faith, trusting that he who had hitherto prospered their way would guide them to the end. Note: Those who follow up the leadings of providence will never lack a providence to lead them.
(2) Behold the relief to their perplexity! The familiar star is again in sight. Lo, it moves! They follow. It stands over a dwelling. Those brightening scintillations proclaim that the heavenly Royalty is there. Note: It was not reason that guided the Magi to Christ. Reason had its province, and will ever have it. But the effectual guidance, first and last, was supernatural. "No man can come to Christ except the Father draw him". (see Joh_6:44, Joh_6:45, Joh_6:65)
(3) "Exceeding great" was the "joy" of the Magi when they saw the star. It certified the Christ. Certitude to the truth-seeker is bliss. The bliss is intense as the truth is noble. Here the certainty had respect to Truth itself, essential Truth, all truth. Wise, indeed, were the men, and wise are those still, who find this philosopher"s stone that transmutes all things into good. Good is better than gold. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On v1 Mat 2:1-12.
Mat 2:1-12.
The Visit Of The Magi
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Having spoken of the birth of Jesus (compare on Mat 1:18,) the Evangelist now adds (Matthew 2) two incidents of his infancy, viz., the visit of the Magi (Mat 2:1-12), and closely connected therewith the flight into Egypt and return. (Mat 2:13-23) The first tends to show that Jesus was the Messiah, and to honour him, in bringing out the signal respect paid him by distinguished Gentiles, (as often predicted of the Messiah, e. g., Isa 60:3) and in stating the appearance of a star in connection with his birth; the second incident exhibits God’s special care of the child. Both are connected with extraordinary divine communications (Mat 2:12-13, Mat 2:19), designed for his protection, and with the fulfilment of prophecies concerning the Messiah, such as the birth at Bethlehem (5), the calling out of Egypt (15), the disconsolate mourners (18), and the residence at Nazareth (23). Comparing this section with Luke, Matthew 2, we see that Matthew records such incidents of the infancy as furnish proofs that Jesus is the Messiah—to prove which is a special aim of his impel. One of these proofs, to a Jew, was he homage of Gentiles; while Luke, writing more for Gentiles, who knew that the majority of the Jews had rejected Jesus as their Messiah, mentions the recognition of the child by the conspicuously devout Jews, Simeon and Hannah.
Mat 2:1. The narrative goes right on. The preceding sentence ended with the name Jesus, and this begins: Now when Jesus was born, etc. Literally, the Jesus, the one just mentioned; ’this Jesus’ would be too strong a rendering, but it may help to show the close connection.
Bethlehem is a very ancient but always small village, prettily situated on a hill about five miles south of Jerusalem. Its original name was Ephrath or Ephratah, (Gen 35:16, Gen 35:19, Gen 48:7) probably applied to the surrounding country, as well as to the town. The Israelites named it Beth-lehem, ’house of bread,’ or, as we should say, ’bread-town,’ which the Arabs retain as Beit-lahm. This name was doubtless given because of the fruitfulness of its fields which is still remarkable. It was called Bethlehem Ephratah, or Bethlehem Judah, to distinguish it from another Bethlehem not far from Nazareth in the portion of Zabulon. (Jos 19:15) Judea here must consequently be understood, not as denoting the whole country of the Jews, Palestine, but in a narrower sense, Judea as distinguished from Galilee (see on "Mat 2:22"). A beautiful picture of life at Bethlehem is found in the Book of Ruth It was the birthplace of David, but he did nothing to increase its importance; nor did the ’Son of David,’ who was born there ever visit it, so far as we know, during his public ministry, which appears not to have extended south of Jerusalem. In like manner the present population is only about 4,000, some of whom cultivate the surrounding hills and beautiful deep valleys, while many make their living by manufacturing trinkets to sell to pilgrims and travellers. In itself, Bethlehem was from first to last "little to be among the thousands of Judah" (Micah, Rev. Ver.); yet in moral importance it was "in no wise least" among them (Matt., Rev. Ver.), for from it came the Messiah. The traditional localities of particular sacred events which are now pointed out there are all more or less doubtful; but the general locality is beyond question that near to which Jacob buried his Rachel, where Ruth gleaned in the rich wheat fields, and David showed his youthful valour in protecting his flock, and where valley and hill-side shone with celestial light and echoed the angels’ song when the Saviour was born.
Matthew here first mentions a place. Ha does not refer to a previous residence of Joseph and Mary at Nazareth, (Luk 1:26-27) but certainly does not in the least exclude it; and in fact his way of introducing Bethlehem seems very readily to leave room for what we learn elsewhere, viz., that the events he has already narrated (Mat 1:18-25) did not occur at that place.
Herod the king would be well known, by this simple description, to Matthew’s first readers, who knew that the other royal Herods (Antipas and Agrippa) belonged to a later period. (Luke also, Luk 1:5, places the birth of Jesus in his reign.) The Maccabean or Hasmonean[1] line of rulers, who had made the second century B. C., one of the most glorious periods in the national history, had rapidly degenerated, and after the virtual conquest of Judea by the Romans (B. C., 63), an Idumean named Antipater attained, by Roman favour, a gradually increasing power in the State, and his son Herod was at length (B. C., 40) declared, by the Senate at Rome, to be king of the Jews. Aided by the Roman arms, Herod overcame the opposition of the people, and in B. C. 37, established his authority, which he sought to render less unpopular by marrying the beautiful Mariamne, the heiress of the Maccabean line. Adroit and of pleasing address, Herod was a favourite successively of Antony and Augustus, and even the fascinating Cleopatra was unable to circumvent him. Amid the confusion of the Roman civil wars, he appears to have dreamed of founding a new Eastern empire; and possibly with this view he made costly presents to all the leading cities of Greece and secured the appointment of President of the Olympic Games. Meantime he strove to please his own people, while also gratifying his personal snares, by erecting many splendid buildings in various cities of his dominions; among others rebuilding the Temple in a style of unrivalled magnificence. That he could command means for such lavish expense at home and abroad, at the same time courting popularity by various remissions of taxes, shows that his subjects were numerous and wealthy, and his administration vigorous. But besides being a usurper,—not of the Davidic nor of the Maccabean line—supported by the hated Romans, and a favourer of foreign ideas and customs, and even of idolatry, he was extremely arbitrary and cruel, especially in his declining years. Mariamne herself, whom he loved with mad fondness, and several of his sons, with many other persons, fell victims to his jealousy and suspicion. Bitterly hated by the great mass of the Jews, and afraid to trust even his own family, the unhappy old tyrant was constantly on the watch for attempts to destroy him, or to dispose of the succession otherwise than he wished. These facts strikingly accord with the perturbation at hearing of one ’born king of the Jews,’ and the hypocrisy, cunning, and cruelty, which appear in connection with the visit of the Magi. (See on "Mat 5:20; Mat 5:22", and read the copious history of Herod in Josephus, "Antiquities Ancient History of the Jews," Book XIV. XVIII., a history which throws much light on the New Testament times.)
[1] They were called Maccabean from Judas Maccabeus, and Hasmonean or Asamonean from Chasmon, one of his ancestors.
The wise men, or Magi (see margin Rev. Ver.) were originally the priestly tribe or caste among the Medes, and afterwards the Medo-Persians, being the recognized teachers of religion and of science.[1] In the great Persian Empire they wielded the highest influence and power. As to science, they cultivated astronomy, especially in the form of astrology, with medicine, and every form of divination and incantation. Their name gradually came to he applied to persons of similar position and pursuits in other nations, especially to diviners enchanters. It is used in the Greek translation of Dan 1:20; Dan 2:27, Dan 5:7, Dan 5:11, Dan 5:15, to render a word signifying ’diviner,’ etc. So in the New Testament it is employed to describe Barjesus, (Act 13:6, Act 13:8, translated ’sorcerer’) and words derived from it applied to, Simon at Samaria, (Act 8:9, Act 8:11, ’sorceries’) who is commonly spoken of as Simon Magus (cutup. also Wis 17:7); and from it come our words magic, magician, etc. It is however probable that these magi from the East were not mere ordinary astrologers or diviners, but belonged to the old Persian class, many members of which still maintained a high position and an elevated character. (Compare Upham.) So it is likely, but of course not certain, that they came from Persia or from Babylonia;[2] in the latter region Jews were now very numerous and influential, and in Persia also they had been regarded with apical interest, as far hack as the time of Cyrus. However this may be, the visit and homage of ’magi from the East’ would be esteemed by the Jews, and was in fact, a most impressive tribute to the infant Messiah. The tradition that they were kings, found as early as Tertullian, doubtless grew out of the supposed prophecy that kings should do homage to Messiah (Psa 68:29, Psa 68:31; Psa 72:10);[3] and the traditional number three was apparently drawn from the number of their gifts. These, with the traditional names, are of no authority, and of no consequence except as connected with modern Christian art.—Wise men from the East. The Greek is ambiguous, but more probably means this than "wise men came from the East." To Jerusalem, the capital of the country, these strangers would naturally come, as there they could most readily obtain information concerning the new-born king. (As to Jerusalem, see on "Mat 21:10".)
[1] The word is clearly Indo-European. The Old Persian (Zend) language has a root maga—greatness, evidently the same root as Latin mag-nus, Sanskrit mah-at, Greek meg-a(l)s, Gothic mik-ils, Scotch mick-le, muckleo English much. As in Latin mag-ister is ’superior,’ and hence ’instructor’ (which we borrow as master, schoolmaster), so frommag-a came mag-avash (found in the Zend Avesta), or contracted mag-ush (found in the cuneiform inscriptions), which in Syriac appears megush, and in Greek took the form of; just as Korush was written Kuros, Cyrus. (Compare Curtius Gr. Etym., Haug in Upham, Keil, Rawlinson.) Similarly the Hebrew (rab), rabbi, rabboni, signifies superior, and hence teacher. It is still a question whether Rab—mag (Jer 39:3; Jer 39:13)is connected with magos (see Gesen.); if so, it would combine the Shemitic with the Indo-European term for ’great one,’ or it might mean the ’ruling magus.’ The use of in the Greek of Daniel does not at all show that this word was employed among the Babylonians themselves. The argument of Zockler (Herzog, ed. 2) that the magi existed among the early Accadians of Babylonia, is far from conclusive.
[2] ’East’ is in the Greek here plural, ’eastern regions’; but it does not differ substantially (Upham wrong) from the singular (see Mat 8:11; Mat 24:27; Luk 13:29.)
[3] Matthew can hardly have regarded their coming the fulfilment of any particular prophecy, or according to his custom he would have been apt to mention it. Weiss: "The critics who maintain that he modified facts and perverted predictions in order to find varied fulfilment of Messianic prophecy, ought to account for this neglect of such notable messages as those just quoted from the Psalms."
Mat 2:2. His star. Two non-supernatural explanations have been offered. (1) One was first suggested by the astronomer Kepler (d. 1630), and is well presented by Alford (last ed.). In the year 747 of Rome there were three different conjunctions (in the constellation Pisces) of the planets Jupiter and Saturn, in May, October, and November. The astrology-loving Magi may have somehow connected this conjunction with the birth of a Jewish king; even as the Jewish writer, Abarbanel (A. D. 1453), thought the Messiah was at hand in his day because there had been a conjunction of Jupiter and Saturn in Pisces, a conjunction of which planets tradition represented as associated with the birth of Moses. It is supposed that after the May conjunction the Magi set out, and in Jerusalem saw the October or November conjunction, either of which at certain hours would have been in the direction of Bethlehem. But the Greek word is aster, ’star,’ and not astron, which is used for a group of stars. The two planets cannot have "appeared as one star," for a recent English astronomer shows (Smith’s "Dict.") that they were never nearer each other than one degree, which is about double the apparent diameter of the moon. Some hold that ’star’ must here be taken In a general sense, denoting a group; but the distinction between the two Greek words is uniformly observed. It is also objected to this theory that other data for the time of Christ’s birth would place it at least two years later than A. U. C., 747, though the conclusion from those data is not certain. Edersheim rather favours this theory, and adduces for the first time a passage from a minor Midrash about the Messiah, to the effect that two years before his coming "the star shall shine forth in the east, and this is the star of the Messiah." But these minor Rabbinical treatises are of uncertain date, and there would be much room for suspecting that the statement in question was imitated from Matthew. (2) Some "variable stars" (see any recent work on astronomy) vary so widely as at times to become invisible and afterwards re-appear; and it has been supposed (Lutteroth) that such a disappearing and re-appearing star was seen by the magi.—either of these theories is in itself possible, and a reasonable natural explanation would obviously be better than the unnecessary introduction of the miraculous. But it is extremely difficult to reconcile these theories with the language of Mat 2:9, ’the star... went before them, till it came and stood over where the young child was.’ If a heavenly body be considered as moving forward in advance of them from Jerusalem, it would be equally in advance when they arrived at Bethlehem, and in no sense standing over that place. Taking Matthew’s language according to its obvious import, we have to set aside the above explanations, and to regard the appearance as miraculous; conjecture as to its nature will then be to no profit. The supernatural is easily admitted here, since there were so many miracles connected with the Saviour’s birth, and the visit of the Magi was an event of great moral significance, fit to be the occasion of a miracle.
Why did they call it his star? Upon theory (1) we should suppose some astrological ground, as above intimated. Otherwise we are unable to explain. Some hypothetically connect it with Balaam’s prophecy of a star out of Jacob (Num 24:17), which all the Targums refer to Messiah (Wünsche), and which on this hypothesis is supposed to have led to an eastern tradition. Others connect it with the fact attested, towards a century later than the visit of the Magi, by Josephus, Suetonius, and Tacitus, that it had long been believed throughout the East that persons sprung from Judea would gain supreme power (Josephus."War," vi. 6, 4; Suetonius "Vesp." 4; Tacitus "Hist." Mat 2:13); but there is in those writers nothing of a star,[1] and Suetonius and Tacitus appear to have merely borrowed from Josephus.
[1] The position of autou, ’his,’ does not necessarily show emphasis, the star that signifies him and no other (Meyer, Weiss), for these genitive pronouns are often put before their noun, without emphasis, where some strong word precedes on which they may lean—the matter being regulated by mere taste as to the harmonious succession of words. (See Winer, p. 155 193.)
In the east might here mean ’at its rising’; but Mat 2:9 leaves no doubt. Worship. But do homage is much more probably the correct rendering here (the Greek word meaning either), because there is no reason to believe that they regarded the new born king as in any sense divine, though they apparently expected his reign to influence other nations.
Mat 2:3. Herod was troubled at the idea of a rival (see on "Mat 2:1"); and while many dependants of Herod would really share his feelings, being interested in the permanence of his government, all the people would be disturbed at the same time, through fear of new tyrannies and cruelties as the effect of his jealous fears.
Mat 2:4. As the question to be asked was a religious-political one, the king assembled all the leading students of the law to answer it. The chief priests and scribes might mean the Sanhedrin, as in Mat 20:18, the elders being here omitted, as in Mat 27:1 the scribes are omitted. But the word all, with the additional phrase of the people, makes it more natural to understand a general assemblage of teachers, including many scribes who did not belong to the Sanhedrin. This would accord with the idea of great uneasiness on his part; compare the similar course of Nebuchadnezzar and Belshazzar. (Dan 2:2, Dan 5:7) The ’chief priests’ comprised the high priest at the time, any persons who had previously occupied that office (as Herod and the Romans made frequent changes), and probably also the heads of the twenty-four courses of priests, (Luk 1:8) for the language of Josephus ("Ant." xx. 8, 8; "War," iv. 3, 9) implies that the number of ’high priests’ was considerable. The term ’scribes’ (in the Old Testament meaning military secretaries) had now for several centuries denoted those who supervised the copying of the Scriptures, which Jewish feeling required to be performed with the most scrupulous care. Their minute acquaintance with the text of Scripture would naturally lead to their being consulted as to its meaning; and in the time of our Lord they were by common consent regarded as authorized expounders of the law (hence called ’lawyers,’ Mat 22:35), and besides answering the inquiries of individuals as to questions of truth and duty, many of them gave public instruction on such subjects, (hence called ’doctors—or teachers—of the law,’ Luk 5:17), particularly at the schools in the temple courts. Their instructions and practical decisions were at this time seldom the result of their own thinking, but consisted of sayings handed down from earlier teachers, or traditional decisions of tribunals in former times. (Compare on Mat 7:29.) Those scribes who acted as teachers were among the persons called Rabbi. Altogether, they possessed very great influence and distinction, and some of their number were united with the ’chief priests’ and the ’elders’ to form the Sanhedrin (see on "Mat 26:57; Mat 26:59"). Filled with ambition and vanity, they exposed themselves to the severe censure of our Lord, who gives a vivid picture of them in Luk 20:46. Some of the scribes were Sadducees, but most of them Pharisees; and hence we frequently find the ’scribes and Pharisees’ mentioned together, since the policy and the special faults which characterized the scribes extended also to all the rest of the great Pharisaic party.
Christ, literally, the Christ. The article should by all means be retained in the English. It is proper to use in translation the Greek word ’Christ’; but we may often see more clearly how such expressions presented themselves to the original Jewish hearers, by substituting ’the Messiah.’ (Try this, e. g., in Mat 22:42; Mat 24:5, Mat 24:23; Mar 12:35; Luk 24:26, Luk 24:46; Joh 7:27, Joh 7:31, Joh 7:41-42; Act 17:3; Act 18:28.) As to the meaning of ’Christ,’ see on Luk 1:1. Should be born, viz., according to the prophets, or any other means of knowing; where is the appointed or expected place of Messiah’s birth.[1]
[1] It is not likely that Matthew intended anything more than variety in using two words for ’born,’ Mat 2:1, Mat 2:4, and Mat 2:2.
Mat 2:5-6. They could answer without hesitation, in Bethlehem of Judea, for thus (to this effect, viz., that the Messiah is to be born there) it is written (has been written, and stands now written, is on record) by (properly through, see on "Mat 1:22") the prophet, viz., Mic 5:2. The application of this prediction to the birth of the Messiah at Bethlehem is obvious and generally admitted, and was familiar in the time of our Lord (Lightfoot, Wetstein, Wünsche, Edersheim.) It is here quoted with some changes of phraseology which may be readily explained. Micah, as is often done in poetry, uses an antique name—Bethlehem Ephratah (Gen 48:7; see on "Mat 2:1"); Matthew takes the common Old Testament form, Bethlehem-Judah, (Rth 1:1, etc.) though not the purely Greek form Judea, as in Mat 2:1, Mat 2:5; and prefixes ’land,’ as when we say, ’Richmond, State of Virginia’ (Alexander). Micah says, ’Thou art little to be among the thousands of Judah, (yet) out of thee,’ etc., (Mic 5:2 Rev. Ver.), meaning that it is a small and insignificant place (see on "Mat 2:1"), scarcely worthy to be numbered among the towns of Judah—yet out of it would come etc.; while Matthew’s mind turns towards the moral importance of Bethlehem as derived from this very fact, and so he puts it, ’art in no wise the least among the leaders of Judah, for out of thee,’ Rev. Ver. ’Thousands’ was an antique designation of the great families into which the tribes were subdivided (Jdg 6:15, margin; 1Sa 10:19, 1Sa 23:23), and was applied by Micah to a town as the residence of such a family; while Matthew uses the more familiar term, ’governors’ or ’princes,’ meaning those who by birth stood at the head of the great families, and might therefore represent them or their abode. (Or Matthew’s Hebrew text may, perhaps, have had a slightly different word which signifies ’leaders’.) Shall rule. This is a general term used by Micah, but Matthew uses the specific word shepherd, who shall shepherd my people, which includes both governing, protecting, and feeding—a form of expression applied to kings, both in Scripture and the classics, and repeatedly used in Messianic prophecies.[1] The other slight differences require no explanation. It thus appears that the changes in phraseology which Matthew here makes in quoting do not introduce any idea foreign to the original, but bring out more plainly its actual meaning; and the same thing is true in many other New Testament quotations from the Old Testament. It was common among the Jews of that age to interpret in quoting (see Edersheim, ch. 8). We see from Joh 7:42 that the Jews understood this passage of Micah as Messianic; and in like manner the Targum (Toy) puts it, "Out of thee shall come forth before me the Messiah."
[1] The English verb ’to shepherd’ is much wanted here and in various other passages (e. g., Joh 21:16; Act 20:28; 1Pe 5:2; Rev 7:17). It is given as a word of ’rare’ use by Webster and Worcester, and is employed here by Darby and by Davidson. Though not so familiar as to suit a popular version, it may, perhaps, be allowable as a strict rendering. Rev. Ver., "which shall be shepherd of my people."
Mat 2:7 f. Then is a favorite word of transition with Matthew (Mat 2:16; Matthew 3; Matthew 13; Mat 4:1, etc.) Privily, or privately. In public, Herod doubtless affected unconcern; besides, if his inquiries should become known, the parties affected might take the alarm and escape. What time the star appeared. This would give some indication as to the age of the child. He therefore inquired diligently, or, learned carefully, Rev. Ver.—sought exact (or accurate) knowledge on that point. ’Diligently’ in Com. Ver. was drawn from the Vulgate Latin. It is likely that when the Magi first came he had inquired why they believed the star to signify that a king of the Jews was born. And now, having learned the place and age, he takes steps to learn the person. Go and search diligently, or investigate accurately, the expression in Mat 2:8 being fuller and stronger than in Mat 2:7. He treats the matter as highly important, and he is a man who never leaves any stone unturned.
Mat 2:9-10. The Magi were not well acquainted with Herod’s character, and appear not to have suspected his real design; so they set about carrying out his directions. It has always been quite common in the East to travel at night. And lo, a phrase to call attention. The Greek word is used very often by Matthew. (Mat 1:20, Mat 1:23; Mat 2:1, Mat 2:9, Mat 2:13, Mat 2:19, etc.), and Luke, rarely by Mark or John. It was long ago that they saw the star in the East, and here it is again. Went before them, literally, led them forward, and the Greek has the imperfect, naturally suggesting that as they moved forward it moved also. (Compare on Mat 2:2). It appears to have indicated to them not merely the town—showing that the scribes were right—but the quarter of the town, if not the very house. (Mat 2:11) Notice the strong expression of Mat 2:10, as to their joy.
Mat 2:11. The house, i. e., the particular house in which he was, as referred to in Mat 2:9, or perhaps the house over which the star stood. We are not to think here of the place in which the shepherds had found the child, on the morning after his birth. (Luk 2:16) It had in all probability been some time since then: the presentation in the temple, forty days after the birth, (Luk 2:22 Lev 12:1-4) must have taken place before this visit which troubled all Jerusalem, and which was immediately followed by the flight into Egypt. There had possibly also been a journey to Nazareth, (Luk 2:39) and Joseph seems to have been now making Bethlehem his home. (Compare on Mat 2:23.)[1] To speak of a little child with his mother is so natural that no stress should be laid on the omission of Joseph, who is mentioned by Luke (Mat 2:16) in describing the previous visits of the shepherds. Observe that it is the child with Mary his mother. (Compare Mat 2:13.) Our modern Romanists would have been sure to say, "the blessed Virgin with her child." Fell down and worshipped, or, did homage. See on "Mat 2:2".—Presented. Offered, as in all English Versions before King James, is the literal and common rendering, and more expressive of respect than "presented."The word rendered treasures here more probably means treasure-chests, or the like, i. e., the vessels or packages containing the treasures. The refinements and spiritualizings of numerous ancient and modern expositors as to the number and significance of the gifts presented, are wholly unwarranted. It was, and still is, an Oriental custom and regarded as of great importance, that one must never visit a superior, especially a king, without some gift; (compare Gen 43:11, 1Sa 9:7-8; 1Ki 10:2; Psa 72:10) and nothing could be more appropriate, or was more customary, than gold and costly spices. Frankincense (English name from its giving forth its odour freely) is a glittering, bitter, and odorous gum, obtained by incisions into the bark of a peculiar tree. The ancients procured it chiefly from Arabia, the moderns bring it from the East Indies. Myrrh is the gum familiar to us, which exudes from a tree found in Arabia and Abyssinia. It was much valued by the ancients as a perfume (Psa 45:8; Son 3:6), also as a spice, a medicine, and a means of embalming. (Joh 19:39)
[1] In here reading they saw, Com. Ver. rightly forsakes the text of both Stephens and Beza (who read ’found,’ compare Luk 2:16), being guided by Stephens’ statement of authorities and Beza’s note. It shows the same unusual independence in Mat 10:10 ’staves’—though wrongly there—and in a few passages of other books (See Westcott and Abbott in Smith’s Dictionary, Am. ed., p. 2132 note).
Mat 2:12. Warned of God, or, divinely instructed. The Greek word denotes the reception of a response or communication, as from an oracle, and in the Scriptures from God, though the name of God is not mentioned. It commonly, but not necessarily, implies a previous prayer or application for direction, which may or may not have been made in this case. In a dream. See on "Mat 1:20".—Departed, more exactly, retired, withdrew, as in Mat 2:13-14, Mat 2:22. Thus the execution of Herod’s deep-laid plan was delayed, and he was prevented from knowing precisely what child his jealousy should strike; while the well-meaning Magi escaped all complication with his further schemes. Their route of return may have been towards the northern end of the Dead Sea—as travellers now frequently go, leaving Jerusalem some miles to the left—or around its southern end, which would carry them far away from Herod in a few hours.
Homiletical And Practical
Mat 2:1. These Magi from the East will, like the Queen of the South and the men of Nineveh (Mat 12:41-42), rise up in the judgment and condemn all who have had clearer light concerning the Messiah than they had, and have rejected him.
Mat 2:2. The ’King of the Jews’ was destined to become also King of the Gentiles, (Psa 2:6, Psa 2:8) King of the world (Rev 11:15.)
Mat 2:3. There were those that did not want the existing situation disturbed, even to introduce the Messianic reign. The most beneficent and indispensable changes will be opposed, and often by well-meaning people.
Mat 2:4. Herod inquires the teachings of Scripture only that he may work against them. By political craft and might he will make even divine predictions serve his own selfish purpose. Often now do political tricksters appeal to religious teachers to promote mere secular ends, and sometimes even at the expense of religion.
Mat 2:5. ’It is written.’ Not only have revelations been made to men in the past, but many of them stand on record, "a possession forever." Luther: "Never mind the scribes; what saith the Scripture?" The scribes should be a warning to all religious teachers, in the pulpit, the Sunday-school, the family; they told others where to find the Saviour, but did not go to him themselves. Augustine: "They were like mile-stones; they pointed out something to travellers, but themselves remained stolid and motionless."
Mat 2:6. That which is materially ’little’ may be morally ’by no means least.’ An insignificant spot has often been the scene of events possessing the greatest importance and the highest moral grandeur. So with our little earth as the scene of redemption.
Mat 2:7-8. More secret than diplomacy, deeper than the investigations of the wise, and mightier than all kingly power, is the providence of God.—’I also.’ The hoary hypocrite!
Mat 2:9. God often overrules the errors of honest men, to lead them to truth. Astrology promoted the study of astronomy, alchemy produced the science of chemistry. The superstition of the Magi had part in their finding the Messiah.
Mat 2:11. The joy of beholding that which we have travelled far to find. Hall: "The east saw that which Bethlehem might have seen; ofttimes those which are nearest in place are furthest off in affection."Luther: "The star stood over the land of the Jews and over their heads, and they saw it not; so ever since as to the light of the gospel. The only monarch who ever deserved that man should fall down before him was a child of poverty, whose life was spent in teaching, and who died an ignominious death."Observe that they did homage to the child, not to his mother. Gifts were offered to an Oriental king, not as needed by him, but as the natural expression of reverence and love; so with our gifts to God.
Mat 2:12. The slightest touch of the supernatural may thwart the profoundest human sagacity. Hall: "Those sages made a happy voyage; for now they grew into further acquaintance with God." Luther: We see here how Christ has three kinds of disciples. 1. The priests and scribes, who know the Scripture and teach it to everybody, and do not come up to it themselves. 2. Herod, who believes the Scripture, that Christ is now born; and yet goes right against it, trying to prevent what it says from being done. 3. The pious Magi, who left country and house and home, and made it their one concern to find Christ.
What a vast horizon opens with the beginning of the Gospels. The genealogies point back to Abraham and to Adam, and John’s preface points back to eternity. The census, by order of Caesar Augustus, reminds us of imperial Rome and all her history. The Magi, probably of Aryan descent, and full of the oldest Chaldaean learning, remind us of the hoary East. All the previous history of Western Asia and of Southern Europe stand in relation to this babe in Bethlehem. Moreover, ’the city of David,’ and ’Messiah the Lord,’ recall the long-cherished Messianic hope. And the angelic song treats this lowly birth as an occasion of praise in heaven and peace on earth.
John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 6, 7 Wise men from the East.
Mat_2:1
Wise men from the East.
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-They were wise, not so much for their learning, but because they sought God diligently. Wisdom does not make unbelievers, but folly. (Wilmot Buxton.)
Philosophy and the Babe
I. The wise men seeking Christ.
1. They are presented to us here as seekers.
2. They were earnest seekers.
3. They sought Christ reverently.
4. God assisted them in the search.
II. The wise men finding Christ.
1. They were seeking a person.
2. That person must be a king.
3. They sought a king and found a child.
4. Having found the child their seeking came to an end.
5. They worshipped Him. (J. C. Jones.)
Jesus was the beginner of a new era, the founder of a new kingdom, hailed as a King alike at His birth and on His cross.
I. The seekers. Magic not magicians; astronomers, not astrologers; scientists, not wizards. The coming of these wise men prophetic of the time when all the trophies of science should be laid at the Saviours feet.
II. The sign. His star. Various conjectures. God never lacks the means to guide earnest inquirers.
III. The search. Earnest. Gave up friends and home, and took a wearisome journey. Every follower of Christ must have the same spirit. No earthly joy is entirely satisfactory. Men will not earnestly seek Christ till firmly convinced of the unsatisfactory nature of other things. Persevering: many discouragements.
IV. The success. Not where they expected it, in the capital; not even in the best place in Bethlehem, yet where their soul-hunger was satisfied-the house of bread. They came not empty-handed, trot presented first themselves, then their gifts. The typical nature of these gifts. Around the manger was gathered a prophetic group. (Richard Roberts.)
The Sages, the Star, and the Saviour
I. Their inquiry, Where is He? etc.
1. Interest awakened.
2. Belief avowed.
3. Ignorance admitted.
4. Information entreated.
5. A motive declared.
II. Their encouragement.
1. To see His star was a great favour.
2. It was a great responsibility.
3. They did not regard it as a matter to be rested in.
4. They did not find satisfaction in what they had themselves done to leach the child.
III. Their example.
1. They saw the young child.
2. They worshipped Him.
3. They presented gifts. (C. H. Spurgeon.)
The Eastern Sages led to Jerusalem
I. The wise men here referred to. The gospel sometimes triumphs over the world where it is most influential, and reduces the wise, rich, and great into a willing subjection to Christ.
II. The country from which they came.
III. The means by which they were conducted to Bethlehem. How great are our advantages compared with theirs; they had a star, we a sun.
IV. The light which is thrown by this passage on some of the perfections of God.
1. On His wisdom, particularly in adapting means to an end.
2. On His power as seen in the star.
3. On His faithfulness as seen in the prophecy mow fulfilled.
4. On His knowledge as displayed in revealing the true intention of Herod.
5. A remarkable illustration of Gods superintending providence. The hearts of kings are in His rule; God provides for the safety of His servants. (D. Rees.)
The illustrious seekers
1. Their title was illustrious.
2. Their pursuit was illustrious.
3. Their wealth was illustrious.
4. Their character was illustrious. (D. C. Hughes, M. A.)
I. A model of sound wisdom for all true Christians. Examine the character of their faith.
1. In its commencement: promptitude to follow the call of heaven.
2. In its progress: in their well-supported constancy when the star disappeared.
3. In the perfection of their faith.
II. A portrait of the blind wisdom of worldly men, as seen in Herods persecution of Jesus Christ.
1. This false wisdom is at enmity with God.
2. God is at enmity with this reprobate wisdom.
What did the new-born Saviour to Herod:-
1. He troubled him.
2. Made him odious.
3. Confounded his counsel.
4. Made him, in defiance of himself, subservient to the designs of providence. (Bourdalone.)
Intellectual Christ
1. That men of intellectual culture have inquired earnestly for Christ.
2. Men of intellectual culture have encountered difficulties in finding Christ.
(1) A long journey;
(2) A difficult journey;
(3) A dangerous journey.
3. Men of intellectual culture have been led to Christ by the strangest agencies.
4. Men of intellectual culture have rendered the most devout homage to Christ:
(1) Intelligently,
(2) devoutly,
(3) practically. (J. Woodhouse.)
The star guiding the wise men to the Babe in Bethlehem
1. Christ is owned by some m the higher orders of life.
2. They who are desirous of finding Christ will not miss Him for want of direction.
3. We should deem no difficulties too great to encounter, no sacrifices too great to make, in seeking after Christ.
4. We are to be concerned to honour Him as well as to be saved by Him. (W. Jay.)
The magi are commended
1. For their prerogative of a deeper wisdom.
2. For their fervid searching.
3. For their constant asking of the place.
4. For the sweetness of their spiritual joy.
5. For their devotion of humble adoration.
6. For the value of their gifts.
7. For the prudent caution of their return. (L M. Ashley.)
The fulness of the faith is gained
1. By asking light from God.
2. By wisely seeking knowledge.
3. By pressing forward in holiness. (L M. Ashley.)
The visit of the wise men of the East to Christ
I. The description afforded of these visitants at Bethlehem
1. The power of God over the human mind.
2. A fulfilment of prophecy.
II. The star which conducted these wise men to Christ.
1. The condescension of God-He often meets man in mans own paths.
2. The greatness of God-He often puts much honour on Christ by the means which He makes use of to lead sinners to Him.
3. The compassion and care of God-He adapts His guidance to our needs.
III. The conduct of these men.
1. Their faith.
2. The moral greatness they exhibited.
3. Their devotedness to Christ. (C. Bradley, M. A.)
The nativity of Christ
These wise men were assisted in their hopes by an inward inspiration. The solicitation of grace worked within them. (G. Bateman, M. A.)
Wise men from the East
1. That despisers of Jesus are doubtless to be viewed as despisers of Him whom His Heavenly Father delighteth to honour. The song of the angels.
2. That Jesus is to Gentiles as well as to Jews a Prince and a Saviour.
3. That the Christian faith is not to be viewed as exclusively embraced by the poor and illiterate.
4. As to the enjoyment of external advantages we are more highly favoured than these men. (A. Teller.)
The Epiphany goodness
1. In the largeness of the plan of His salvation, Christ not only breaks over all the narrow notions of national, family, and social prejudice, but He permits every heart to come to Him, in spite of its imperfections and errors, by the best light and the best feeling it has.
2. At every step forward in the Christian life, each disciples amount of privilege or blessing is generally in proportion to the growth of his faith up to that time.
3. After all, wherever the starting-point, whoever the travellers, whatever the gentleness that forbears to quench our feeble life, and however merciful the long-suffering that waits for us, there is an end of the whole way, at the feet of the Lord. (Bishop Huntingdon.)
I. The persons.
1. Their country.
2. Their condition,
II. Them journey. They saw, understood, and set out.
III. 1. Let us evermore give thanks to our Lord God for the revelation of that great mystery of mercy, the restoration of the Gentiles to that Church, from which they had been for so many ages excluded, or rather, we should say, they had excluded themselves.
2. Diligence is generally rewarded with the discovery of that which it seeks after-sometimes of that which is much more valuable.
3. Let us learn to be watchful and observant of those lights, which at sundry times, and in divers manners, are vouchsafed to us. (Bishop Horne.)
The Epiphany
I. How the magi sought and found the Lord.
1. Who they were.
2. They sought with the utmost assiduity.
3. They were ultimately directed to Him by the written Word.
4. From first to last they were divinely guided.
II. The feelings with which the magi contemplated him.
1. With exceeding great; joy.
2. With devout adoration.
3. They presented most costly offerings. Lessons:
(1) Except we thus seek and find the Saviour we perish.
(2) Do you know and feel that you have not sought Him?
(3) Are you greatly discouraged in seeking Him? (F. Close, M. A.)
This visit of the wise men shows us:-
I. How variously God speaks to us,-how many are the voices whereby He calls us, if we will, out of darkness, whether of mind or of heart, into His marvellous light. He uses a language to each, which each can understand. The Universal Father sooner or later has a word, a star, for all of us.
II. How truth, if it is to be grasped in its fulness, must be earnestly sought for. These wise men had a little stock of truth to start with, but they made the most of that which had been given them. Some word, some example, some passing, inward inspiration, may be the star in the East, bidding the soul hope and persevere.
III. This history teaches what is the real object of religious inquiry. Worship is the joint result of thought, affection, and will, rising upward towards God, and then shrinking into the very dust before Him. It is much more than mere religious thought, it is the soul seeking the true centre of the spiritual universe with all its powers. (Canon Liddon.)
His birthplace, as in everything else belonging to Him, is a living parable.
I. It was a foreign country. In Judaea, not in Galilee. To teach us that this world is an alien land to us, although we may have grown old in it. Jesus Christ was only a stranger and a sojourner in it; and we in like manner are sojourners.
II. It was a small village. The King of kings is born in an obscure place, and the Lord of might, of lowly parentage. God reverses the judgment of this world concerning many things.
III. It was in Bethlehem. In Bethlehem, the house of bread, was born the Living Bread. Before Christ was born, the world was full of starving men, hungering after pleasures, riches, and honours. He Himself satisfies all mens hunger.
IV. It was a village by the way. Showing that our present life is the way to death. May we follow Jesus Christ from Bethlehem to Zion. (William of Auvergne.)
Good men found outside the pale of privilege; or Christian knowledge in unlikely places
Well, the last year I passed that old church, I noticed something which was very interesting. The tower is standing pretty entire, and the spire of it is standing pretty entire also. It is a little shaken and riven with the weather and the strokes of time; but there it stands. And what do you think is climbing up the side of the spire? Why, a little tree that has got its roots in a little crevice of the spire, and it is covering the bare stones with beautiful green. Now, that tree to me is like the wise men of the East. You see, God in Judaea had a garden, and all the trees there were planted by prophets and people that were sent to do the work. But now, how did He plant these trees in Chaldea-how did He plant that tree in the spire of the church? Whence came the seed there? you say. It was not a man that went up and planted it there; it was not planted as you plant a tree in the garden. But then, God says sometimes to the little birds, Take a seed and plant it up in the rock, and let it clothe the rock. Or, He says to the winds, Waft the seed up to that little crack in the spire of the old church, and let it become a living tree. (J. Edmond.)
In search of a great man.
In the annals of the Celestial Empire, there is historical evidence of Ambassadors or wise men having been sent towards the West in search of the Great Saint who was to appear. The following from the Annals narrates the circumstance:-In the 24th year of the Tchao-Wang, of the dynasty of the Tcheou, on the 8th day of the 4th moon, a light appeared in the south-west which illuminated the kings palace. The monarch, struck by its splendour, interrogated the sages, who were skilled in foretelling future events. They then showed him hooks in which it was written that this prodigy signified the appearance of a great Saint in the West, whose religion was to be introduced into this country. The king consulted the ancient books, and having found the passages corresponding with the time of Tchao-Wang, was filled with joy. Then he sent the officers Tsa-yu and Thsin-King, the learned Wang-Tsun, and fifteen other men to the West to obtain information. So sensible were these wise men of the time and place of the Saviours birth, that they set forth to hail the expected Redeemer. The envoy encountered in their way the missionaries of Buddhism coming from India announcing an incarnate God; these the Chinese took for the disciples of the true Christ, embraced their teaching, and introduced them to their fellow-country-men as the teachers of the true religion. Thus was Buddhism introduced into China in place of Christianity.
A curious Russian tradition.
The Russian peasantry have a curious tradition. It is that an old woman, the Baboushka, was at work in her house when the wise men from the East passed on their way to find the Christ-child. Come with us, they said: we have seen His star in the East and go to worship Him. I will come, but not now, she answered; I have my house to set in order; when this is done I will follow and find Him. But when her work was done the three kings had passed on their way across the desert, and the star shone no more in the darkened heavens. She never saw the Christ-child, but she is living and searching for Him still. For His sake she takes care of all His children. It is she who in Russian and Italian houses is believed to fill the stockings and dress the tree on Christmas morn. The children area wakened by the cry of Behold the Baboushka! and spring up hoping to see her before she vanishes out of the window. She fancies, the tradition goes, that in each poor little one whom she warms and feeds she may find the Christ-child, whom she neglected ages ago, but is doomed to eternal disappointment.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Chapter 2
Chapter 2
His Reception - Mat_2:1-23
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THIS one chapter contains all that St. Matthew records of the Infancy. St. Mark and St. John tell us nothing, and St. Luke very little. This singular reticence has often been remarked upon, and it certainly is most noteworthy, and a manifest sign of genuineness and truthfulness: a token that what these men wrote was in the deepest sense not their own. For if they had been left to themselves in the performance of the task assigned them, they could not have restrained themselves as they have done. The Jews of the time attached the greatest importance to child-life, as is evident from the single fact that they had no less than eight different words to mark the successive stages of development from the new-born babe up to the young man; and to omit all reference to these stages, except the slight notice of the Infancy in this chapter, was certainly not "according to Matthew" the Jew, -not what would have been expected of him had he been left to himself. It can only be explained by the fact that he spoke or was silent according as he was moved or restrained by the Holy Ghost. This view is strikingly confirmed by comparison with the spurious Gospels afterwards published, by men who thought they could improve on the original records with their childish stories as to what the boy Jesus said and did. These awkward fictions reflect the spirit of the age; the simple records of the four Evangelists mirror for us the Spirit of Truth. To the vulgar mind they may seem bare and defective, but all men of culture and mature judgment recognise in their simplicity and naturalness a note of manifest superiority.
Much space might be occupied in setting forth the advantages of this reticence, but a single illustration may suggest the main thought. Recall for a moment the well-known picture entitled, "The Shadow of the Cross," designed and executed by a master, one who might surely be considered qualified to illustrate in detail the life at Nazareth. We have nothing to say as to the merit of the picture as a work of art: let those specially qualified to judge speak of this; but is it not generally felt that the realism of the carpenters shop is most painful? The eye is instinctively averted from the too obtrusive details; while the mind gladly returns from the startling vividness of the picture to the vague impressions made on us by the mere hints in the sacred Scriptures. Was it not well that our blessed Saviour should grow in retirement and seclusion; and if so, why should that seclusion be invaded? If His family life was withdrawn from the eyes of the men of that time, there remains the same reason why it should be withdrawn from the eyes of the men of all time; and the more we think of it, the more we realise that it is better in every way that the veil should have been dropped just where it has been, and that all should remain just as it was, when with unconscious skill the sacred artists finished their perfect sketches of the child Jesus.
Perhaps, however, the question may be asked: If St. Matthew would tell us so little, why say anything at all? What was his object in relating just what he has set down in this chapter? We believe it must have been to show how Christ was received. It seems, in fact, to correspond to that single sentence in the fourth Gospel, "He came unto His own, and His own received Him not"; only St. Matthew gives us a wider and brighter view; he shows us not only how Jerusalem rejected Him, but how the East welcomed Him and Egypt sheltered Him. Throughout the entire Old Testament our attention is called, not merely to Jerusalem, which occupied the centre of the ancient world, but to the kingdoms round about, especially to the great empires of the East and South-the empire of the East represented in succession by Ancient Chaldea, Assyria, Babylonia, Media, and Persia; and that of the South-the mighty monarchy of Egypt, which under its thirty dynasties held on its steady course alongside these. How natural, then, for the Evangelist whose special mission it was to connect the old with the new, to take the opportunity of showing that, while His own Jerusalem rejected her Messiah, her old rivals of the East and of the South gave Him a welcome. In the first chapter the Child Jesus was set forth as the Heir of the promise made to Abraham and his seed, and the fulfilment of the prophecy given to the chosen people; now He is further set forth as the One who satisfies the longings of those whom they had been taught to regard as their natural enemies, but who now must be looked upon as "fellow-heirs" with them of Gods heritage, and "partakers of His promise in Christ by the Gospel." It will be seen, then, how the second chapter was needed to complete the first, and how the two together give us just such a view of the Advent as was most needed by the Jews of the period, while it is most instructive and suggestive to men of all countries and of all time. As, then, the last paragraph began with, "Now the birth of Jesus Christ was on this wise," we may regard this as beginning with, "Now the reception of Jesus Christ was on this wise."
According to the plan of these expositions, we must disregard details, and many interesting questions, for the consideration of which it is surely enough to refer to the many well-known and widely-read books on the Life of Christ; and confine ourselves to those general thoughts and suggestions which seem best fitted to bring out the spirit of the passage as a whole.
Let us, then, look first at the manner of His reception by Jerusalem, the city which as Son of David He could claim as peculiarly His own. It was the very centre of the circle of Old Testament illumination. It had all possible advantages, over every other place in the world, for knowing when and how the Christ should come. Yet, when He did come, the people of Jerusalem know nothing about it, but had their first intimation of the fact from strangers who had come from the far East to seek Him. And not only did they know nothing about it till they were told, but, when told, they were troubled. {Mat_2:3} Indifference where we should have expected eagerness, trouble where we should have looked for joy!
We have only to examine the contemporary accounts of the state of society in Jerusalem to understand it thoroughly, and to see how exceedingly natural it was. Those unacquainted with these records can have no idea of the gaiety and frivolity of the Jewish capital at the time. Every one, of course, knows something of the style and magnificence in which Herod the Great lived; but one is not apt to suppose that luxurious living was the rule among the people of the town. Yet so it seems to have been. Dr. Edersheim, who has made a special study of this subject, and who quotes his authorities for each separate statement, thus describes the state of things: "These Jerusalemites-townspeople as they called themselves-were so polished, so witty, so pleasant. And how much there was to be seen and heard in those luxuriously furnished houses, and at these sumptuous entertainments! In the womens apartments friends from the country would see every novelty in dress, adornments, and jewellery, and have the benefit of examining themselves in looking-glasses And then the lady-visitors might get anything in Jerusalem, from a false tooth to an Arabian veil, a Persian shawl, or an Indian dress!" Then, after furnishing what he calls "too painful evidence of the luxuriousness at Jerusalem at that time, and of the moral corruption to which it led," he concludes by giving an account of what one of the sacred books of the time describes as "the dignity of the Jerusalemites," mentioning particulars like these: "the wealth which they lavished on their marriages; the ceremony which insisted on repeated invitations to the guests to a banquet, and that men inferior should not be bidden to it; the dress in which they appeared; the manner in which the dishes were served, the wine in white crystal vases; the punishment of the cook who failed in his duty," and so on.
If things of that kind represented the dignity of the people of Jerusalem, we need not ask why they were troubled when they heard that to them had been born in Bethlehem a Saviour who was Christ the Lord. A Saviour who would save them from their sins was the very last thing people of that kind wanted. A Herod suited them better, for it was he and his court that set the example of the luxury and profligacy which characterised the capital. Do not all these revelations as to the state of things in the capital of Israel set off more vividly than ever the pure lustre of the quiet, simple, humble, peaceful surroundings of the Babe of Bethlehem and Boy of Nazareth? Put the "dignity" and trouble of Jerusalem over against the humility and peace of Bethlehem, and say which is the more truly dignified and desirable. When We look at the contrast we cease to wonder that, with the exception of a very few devout Simeons and Annas, waiting for the consolation of Israel, Jerusalem, as a whole, was troubled to hear the rumour of the advent of her Saviour-King.
Herods trouble we can so readily understand that we need not spend time over it, or over what he did to get rid of it, so thoroughly in keeping as it was with all that history tells us of his character and conduct. No wonder that the one thought in his mind was "Away with Him!"
But who are these truly dignified men, who are now turning their backs on rich and gay Jerusalem, and setting their faces to the obscurity and poverty of the village of Bethlehem? They are men of rank and wealth and learning from the far East-representatives of all that is best in the old civilisations of the world. They had only the scantiest opportunities of learning what was the Hope of Israel, and how it should be realised; but they were earnest men; their minds were not taken up with gaiety and frivolity; they had studied the works of nature till their souls were full of the thought of God in His glory and majesty; but their hearts still yearned to know if He, Whose glory was in the heavens, could stoop to cure the ills that flesh is heir to. They had heard of Israels hope, the hope of a child to be born of Davids race, who should bring divine mercy near to human need; they had a vague idea that the time for the fulfilment of that hope was drawing near; and, as they mused, behold a marvellous appearance in the heavens, which seemed to call them away to seek Him whom their souls desired! Hence their long journey to Jerusalem and their eager entrance into Bethlehem. Had their dignity been the kind of dignity which was boasted of in Jerusalem, they would no doubt have been offended by the poverty of the surroundings, the poor house with its scanty furniture and its humble inmates. But theirs was the dignity of mind and soul, so they were not offended by the poor surroundings; they recognised in the humble Child the object of their search; they bowed before Him, doing Him homage, and presented to Him gifts as a tribute from the East to the coming King of righteousness and love.
What a beautiful picture; how striking the contrast to the magnificence of Herod the Great in Jerusalem, surrounded by his wealthy and luxurious court. Verily, these were wise men from the East, wise with a wisdom not of this world-wise to recognise the hope of the future, not in a monarch called "the Great," surrounded by the worlds pomp and luxury, but in the fresh young life of the holy heaven-born Child. Learned as they were, they had simple hearts-they had had some glimpse of the great truth that it is not learning the world needs so much as life, new life. Would that all the wise men of the present day were equally wise in heart! We rejoice that so many of them are; and if only all of them had true wisdom, they would consider that even those who stand as high in the learning of the new West as these men did in the learning of the old East, would do themselves honour in bowing low in presence of the Holy Child, and acknowledge that by no effort of the greatest intellect is it possible to reach that truth which can alone meet the deepest wants of men-that there is no other hope for man than the new birth, the fresh, pure, holy life which came into the world when the Christ was born, and which comes into every heart that in simple trustfulness gives Him a welcome as did these wise men of old. There, at the threshold of the Gospel, we see the true relation of science and religion.
"Let knowledge grow from more to more, But more of reverence in us dwell; That mind and soul, according well, May make one music as before."
All honour to these wise men for bending low in presence of the Holy Child; and thanks be to God for allowing His servant Matthew to give as a glimpse of a scene so beautiful, so touching, so suggestive of pure and high and holy thought and feeling.
The gifts of the East no doubt provided the means of securing a refuge in the South and West. That Egypt gave the fugitives a friendly welcome, and a safe retreat so long as the danger remained, is obvious; but here again we are left without detail. The one thing which the Evangelist wishes to impress upon us is the parallel between the experience of Israel and Israels Holy One. Israel of the Old Testament, born in Palestine, had to flee into Egypt. When the time was ripe for return, the way was opened for it; and thus the prophet speaks of it in the name of the Lord: "When Israel was a child, then I loved him, and called My son out of Egypt." Now that the Holy One of Israel has come to fulfil old Israels destiny, the prophetic word, which had been only partially realised in the history of the nation, is fulfilled in the history of the Anointed One. Hence, just as it happened with the nation, so did it happen with the nations representative and King; born in His own land, He had to flee into Egypt, and remain there till God brought Him out, and set Him in His land again.
Other points of agreement with the prophetic word are mentioned. It is worthy of note that they are all connected with the dark side of prophecy concerning the Messiah. The reason for this will readily appear on reflection. The Scribes and Pharisees were insistent enough on the bright side, the side that favoured their ideas of a great king, who should rescue the people from the Roman yoke, and found a great world-kingdom, after the manner of Herod the Great or of Caesar the mighty. So there was no need to bring strongly out that side of prophecy which foretold of the glories of the coming King. But the sad side had been entirely neglected. It is this, accordingly, which the Evangelist is prompted to illustrate.
It was, indeed, in itself an occasion of stumbling that the King of Israel should have to flee to Egypt. But why should one stumble at it, who looked at the course of Israels history as a nation, in the light the prophets threw upon it? It was an occasion of stumbling that His birth in Bethlehem should bring with it Such sorrow and anguish; but why wonder at it when so great a prophet as Jeremiah so touchingly speaks of the voice heard in Ramah, "Rachel weeping for her children and would not be comforted,"-a thought of exquisite beauty and pathos as Jeremiah used it in reference to the banished ones of his day, but of still deeper pathos as now fulfilled in the sorrow at Ramah, over the massacre of her innocents, when not Israel but Israels Holy One is banished from the land of His birth. Again, it was an occasion of stumbling that the King of Israel, instead of growing up in majesty in the midst of the Court and the capital, should retire into obscurity in the little village of Nazareth, and for many years be unheard of by the great ones of the land; but why wonder at it when the prophets again and again represent Him as growing up in this very way, as "a root out of a dry ground," as a twig or "shoot out of the stem of Jesse," growing up "out of His place," and attracting no attention while He grew. Such is the meaning of the words translated, "He shall be called a Nazarene." This does not appear in our language; hence the difficulty which many have found in this reference, there being no passage in any of the prophets where the Christ is spoken of as a Nazarene; but the word to Hebrew ears at once suggests the Hebrew for "Branch," continually applied to Him in the prophets, and especially connected with the idea of His quiet and silent growth, aloof from the throng and unnoticed by the great.
This completes, appropriately, the sketch of His reception. Unthought of by His own, till strangers sought Him; a source of trouble to them when they heard of Him; His life threatened by the occupant, for the time, of Davids, throne, He is saved only by exile, and on returning to His people passes out of notice: and the great world moves On, all unconscious and unconcerned, whilst its Saviour-King is preparing, in the obscurity of His village home, for the great work of winning a lost world back to God.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv1–9 1. When Jesus was born. Though the home of…
1. When Jesus was born. Though the home of Joseph and Mary was Nazareth, prophecy had declared that Christ should be born at Bethlehem, the native place of David; and this was accomplished by the agency of the Roman emperor. See notes on Luke 2:1. The pride of the Jews in their genealogies would lead them to the head cities of their families; thus, Mary traversed with her husband the length of the land, from Nazareth to Bethlehem, the city of David, to whose house they both belonged. In Bethlehem of Judea. Bethlehem was one of the oldest places in the land of Judea, and had been in existence at least 1,500 years before the Savior was born. It was the scene of events so touchingly related in the Book of Ruth. It was known as the city of David, because it was his birthplace. The little town has an imposing aspect and commanding site. It stands on the summit of a narrow ridge, which projects eastward from the central mountain chain of Judah. It is about six miles south of Jerusalem, on the road toward Hebron. It contains at the present time about four thousand inhabitants, chiefly Christians of the Greek Church, who obtain much of their sustenance from the sale of relics to pilgrims and visitors. In the days of Herod the king. This statement gives data for ascertaining the time of the birth of Jesus. It is conceded that it took place in the last year of Herod's reign. But it is known that Herod died about three years before the first year of our era. Therefore, if the Savior was born “in the days of king Herod,” he must have been about four years earlier than the date assigned. Herod was only partly of Jewish blood, was a man of most bloody and unscrupulous character, a great tyrant, the murderer of even his own wife and sons. Seven of the Herods are named in the New Testament. (1) “Herod the king,” here named, called by Josephus Herod the Great, the first of the Herodian kings, a man of great force of character, but a bloody tyrant. He held his royal authority by the appointment of the Romans. (2) Herod Archelaus, his son and successor in Judea (Matt. 2:22). The Romans deposed him and appointed a Roman governor in his stead. (3) Herod Antipas, tetrarch of Galilee, who slew John the Baptist (Matt. 14:1). Also a son of Herod the Great. (4) Herod Philip, a third son, the lawful husband of Herodias (Matt. 14:3). (5) Another son, also named Herod Philip. He is only referred to in the New Testament in Luke 3:1. (6) Herod Agrippa, the grandson of Herod the Great, named in Acts 12:1–3, 23. (7) Herod Agrippa, the son of the last, the King Agrippa before whom Paul made his famous defense (Acts 25:13, 23; 26:27). There came wise men from the east. The word rendered “wise men” is more correctly “Magi,” a term which designates an order of priests and philosophers which belonged originally to Persia and Media, and who were extensively distributed over the region of the Euphrates. Those described in the book of Daniel as wise men, astrologers and magicians, belonged to this order. We can only conjecture where these “wise men” came from, but the probability is that they journeyed from the valley of the Euphrates.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 9 Mat_2:1. Born.—The birth of Jesus has been assigned to…
CRITICAL NOTES
Mat_2:1. Born.—The birth of Jesus has been assigned to “the fourth year before the common account called Anno Domini.” But Rev. A. Carr (Cambridge Bible for Schools) says, “the year 3 before the Christian Era has been fixed almost beyond a doubt as the date of the Nativity.” Bethlehem of Judæa, situate on a limestone ridge, six miles from Jerusalem, south by west. Called Bethlehem of Judæa, to distinguish it from Bethlehem in Zebulon (Jos_19:15). A very ancient place. Called Ephrath or Ephratah, before it came into the possession of the Hebrews (Gen_48:7). Now called Beit-lachm. The birth-place of David. Name means literally “the house of bread”; derived probably from fertility of soil. Herod the king.—Called afterwards, but not in his lifetime, “the Great.” An Idumæan (Edomite) who, chiefly through the friendship of Mark Antony, became king of Judæa. He was not an absolute monarch, but subject to the Roman empire, much in the same way as some of the Indian princes are subject to the British government (Carr). As a prince he was able and magnificent, but utterly unprincipled and most unhappy (Morison). Came.—Probably shortly after the presentation in the temple (Luk_2:22). Wise men = μάγοι.—In Chaldea and Persia a special class who gave themselves to the study of the stars and to that of the occult arts generally. In Egypt and in Babylon they formed a recognised and highly honoured class (Gen_41:8; Dan_2:2). Those who came to Bethlehem may have been from Media, but their gifts would rather suggest Arabia (Universal Bible Dictionary).
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Mat_2:2. Born.—Literally, “the born King of the Jews.” Herod was not a born king. It was long since there had been a born king in Israel (Morison). King of the Jews.—A title unknown to the earlier history of Israel and applied to no one except the Messiah. It reappears in the inscription over the cross (Carr). Star.—It is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws, and for a special purpose (D. Brown). Worship.—To acknowledge His worthship (Morison). Not adoration in the strict sense. We attribute too much to the Magi if we suppose them aware of Christ’s divinity. But it was clearly more than mere reverence for an earthly king. It hovered on the border line, and meant an indefinite submission and homage to a partially discerned superiority, in which the presence of God was in some sort special (Maclaren).
Mat_2:3. Troubled.—When we remember the recent agitations at Jerusalem, through the refusal of the Pharisees, to the number of six thousand, to take the oath of allegiance to him (Jos., Ant., XVII. ii., 4), with their prophecy of the divinely intended transfer of the kingdom from him and his race, to a favourite of their own, we can easily understand how much less a thing would have been sufficient to terrify him than this announcement of the star and the king (Trench). Jerusalem.—From a dread of revolutionary commotions, and perhaps also of Herod’s rage (D. Brown).
Mat_2:4. Chief priests.—Probably the high priest, with those who had previously held the office of high priest (for at this period it was often transferred at the caprice of the Romans, Jos., Ant., XV. iii.), and the heads of the twenty-four courses into which the sons of Aaron were divided (2Ch_23:8; Luk_1:5). Scribes.—The interpreters of the law, casuists, and collectors of the traditions of the elders, for the most part Pharisees (Plumptre). Called “lawyers” in St. Luke’s Gospel. Not certain whether a meeting of the Sanhedrin, or only of a “committee of notables” (Plumptre) or a “theological conference” (Lange).
Mat_2:6. Thou Bethlehem.—The passage is important as showing that the authorised expositors of the Jewish scriptures were in the habit of citing them by paraphrase, and not literally (Speaker’s Commentary). Princes of Juda (Mic_5:2).—“Thousands.” The tribe had been subdivided into thousands or chiliads, corresponding to the hundreds of England, and over each subdivision there was a chieftain or prince (Morison). Rule = act the part of a shepherd to.
Mat_2:7. Inquired … diligently.—Rather “ascertained exactly” (Speaker’s Commentary).
Mat_2:8. I may come.—It was something like the kiss of Judas (Gualther).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_2:1-8
The King proclaimed.—The previous passage was of a comparatively domestic description. It told us practically how the holy family were made acquainted with the true origin of the heavenly Babe just appearing among them. Here we have a wider field and a more public announcement. That heavenly Babe is now presented to the whole of the world as its King. So we find here to be openly declared, on the one hand; and distinctly understood, on the other.
I. Openly declared—This may be seen:—
1. By the form of language employed by those who are spoken of here as coming as visitors to Jerusalem. Nothing is so emphatic a declaration of a fact as to ask a question which assumes its existence. “Where is the child we are seeking for?” Compare Jdg_4:6; Jdg_6:14; Jos_1:9, etc.
2. By the purport of the question thus asked. Where is the King? The King of the Jews? The infant King of the Jews? To the people addressed such questions could mean only one thing: “There is an Infant among you whom ye know not, although He is really your King.”
3. By the known position of those who employed it. They were men from afar, and therefore men most probably having something important to say (Isa_39:3). Men of repute, also, and therefore not improbably well knowing what they were speaking about.
4. By the special experience which these strangers had had. Continual watchers of the skies themselves, they had seen that in the skies which they had learned to look upon as of the highest significance. “We have seen His star in the East.” If they are right in their view, therefore (and they were fair judges of that), the message they bring is a message from heaven itself.
5. By the purpose avowed by them. They desire not to find only, but to do homage to, this infantile King. “We are come to worship Him.” What depth of conviction! To come so far for that purpose. What depth of confession! However far off their home was, they acknowledge it thus to be part of His realm. All these things make their advent and language a wide and express proclamation indeed; especially so to men who were familiar with such prophecies as those of Num_24:17; Psa_72:8-11, etc., and who were even then looking for some one to “restore to Israel” (Act_1:6) just such a kingdom as that of which these messengers spoke. No procession of heralds with banners and trumpets and regalia could have said any more.
II. Distinctly understood as so being.—The agitation this question aroused is one token of this. It greatly agitated king Herod, the then ruler of Jerusalem and Judæa. The fact of the question did so. “Where is the King?” was an inquiry which at once put him on one side. The form of it did so still more. Where is He that is “born” to be King was to reproach him tacitly as a usurper. No wonder, therefore, that together “with him”—“with” him and “after” him both, so some render the words—all Jerusalem also was agitated. Agitated with hope. It would be something to get any king—more still such a King as that asked about—in place of such a notorious tyrant as Herod. Agitated with fear. Jerusalem knew by experience what it was to have Herod disturbed. It meant double oppression for them. Next, the results of this agitation had the same significance. There was the question which immediately followed. The point it turned on—where the Christ should be born. The persons it was addressed to—those who from their office and the direction of their studies were the most likely to know. There was the answer returned to this question. An answer from the pages of one of the prophets which spoke so explicitly of “Bethlehem Judah” as the future birthplace of King Messiah, and as the city out of which was to come a “Governor that shall rule My people Israel.” There was the further question, propounded by Herod in consequence of this answer. A question with some faith in it but more unbelief. A question asked privately (Mat_2:7), so as not to extend the impression already made by the wise men’s inquiry. A question asked “diligently,” or with much concernment, as though there might be far more than was wished for in that inquiry. A question asked in much evident subtlety, in order, if possible, to be in a position to prevent that which was feared. See, therefore, how blind, yet how discerning, he was, and some of those he questioned as well. How little they understood the Power that was behind the inquiry of these strangers! How well they understood the direction to which it pointed their thoughts. As well to all these, as in itself, it was a proclamation of Christ.
Being such, it may be regarded, in conclusion, under more aspects than one.
1. As an act of justice to the infant Jesus.—Thus indeed a King, it was only right that He should be presented as such. The equivalent to this is done in all earthly sovereignties when a minor comes to the throne. The actual assumption of power, even the full ascription of power—the solemn coronation—may not follow at once. But the assertion of right is never delayed. For to delay that would be to deny it in fact.
2. As an act of mercy to Israel.—Here was a light given them, which, if they had followed it up, would have led them, as it did the wise men, to the very cradle of Christ!
3. As an act of mercy to all mankind.—It was not without significance that this “star in the East” was manifested to Gentiles and strangers. About this time we find from Virgil and others that there was a general expectation of some Great One amongst the nations of the earth. This message to Gentiles, conveyed in a language which they could all understand (Psa_19:3), was a kind of corroboration of this idea. That great Christian church, indeed, which has been since gathered in so especially from the Gentiles, has understood it so ever since. It was a “manifestation of Christ to the Gentiles”; a beginning of that which has ever since been distinguished by this most distinguishing mark!
HOMILIES ON THE VERSES
Mat_2:1-15. Old types of modern classes.—In the historic facts of this chapter we have types of four classes of men which have ever existed, and which exist still, viz:—
I. Those who earnestly seek the truth.
II. Those who rest in the letter of the truth.
III. Those who are fearfully alarmed at the truth.
IV. Those who are affectionate guardians of the truth.
The Magi represent the first, the scribes and Pharisees the second, Herod the third, and Joseph and Mary the fourth.—D. Thomas, D.D.
Mat_2:1-12. The first-fruits of the Gentiles.—
I. We see here heathen wisdom led by God to the cradle of Christ.
II. The contrast of these Gentiles’ joyful eagerness to worship the King of Israel, with the alarm of His own people at the whisper of His name, is a prelude of the tragedy of His rejection, and the passing over of the kingdom to the Gentiles.
III. Then comes the council of the theologians, with its solemn teaching of the difference between orthodoxy and life, and of the utter hollowness of mere knowledge, however accurate, of the letter of Scripture.
IV. Herod’s crafty counsel; its absurdity.—If the Child were not Messiah, he need not have been alarmed; if It were, his efforts were fruitless. But he does not see this, and so plots and works underground in the approved fashion of king-craft.
V. The discovery of the King.—The great paradox of Christianity, the manifestation of Divinest power in uttermost weakness, was forced upon them in its most startling form.
VI. Adoration and offering follow discovery.—A. Maclaren, D.D.
Mat_2:1-3. The doom of Herod.—There is hardly any figure in history in whom the tragic irony of dreadful doom has been more vividly or terribly displayed than in that of Herod the Great. His fate has all the elements of pathos and of romance which constitute a great drama, and it was played on a large scene of human history at a moment when the stage was occupied by names famous to all time: Pompey, Cæsar, Crassus, Antony, Cleopatra, Augustus. With all these he is concerned. A great drama, and on a great stage! It is the splendour and the passion of the world that we touch when we read, “Then was Herod troubled, and all Jerusalem with him.” He was troubled, troubled with a wholly new and unanticipated trouble, for the peril to his throne, which he had hitherto spent his whole life in arresting and subduing, had come from another direction altogether from that which now disturbed him. The claim that he had had to fear and to resist, and had been forced by his fear at last to stifle by murder, had been not that of the house of David, but of the Maccabean princes. That was the family by whose fall Herod the Great had risen. And now, when he might have supposed that the throne for which he had been driven to pay so dire a price had been secured at last from the fear of a competitor, he hears of the arrival of wise men from afar, asking for One who has just been born “King of the Jews.” Why, had not Herod swept every claimant out of the field? Had he not rid himself at last of every terror which could assail him? Yes, but here is the irony. In wiping out of the scene the names of the Maccabees, he had but stripped off the veil that had obscured the memory of David. The Levite dynasty of Mattathias had, after all, been usurping the ground that was due to another. As long as its hope of victory, fed by such new glories, should fill the imagination of Jewish patriotism, the deeper tradition might lie forgotten. But Herod had himself wrecked the hope of the Jews. He had shattered that independence; he had stamped out its last spark; and now his very crimes had liberated a far more dangerous disturbance. A stronger voice, long buried in silence, wakes out of the dust, and cries against him. Behind this, then, and within it, is all the power of gathered prophecy, telling of One who should lift little Bethlehem-Ephrata into high place among the thousands of Israel; for out of it, out of the ancient stock of Jesse, should come One who should be the ruler of God’s people in Israel. The entire force of spiritual Judaism, held in reserve hitherto by its doubtful allegiance to an intruding and unauthorised Maccabee, would move at the call of One who touched on the heritage of Judah and on all the sanctities of David. What a strange stroke of judgment! Herod has sacrificed the wife of his love, the children of his heart, to find that they have been his safest barrier against a peril which their removal has endowed with unanticipated life. The heart of the people—he knows it—will shake as corn Under the wind, if once the cry of David is heard in the land. And, therefore, it was a desperate hour when the lonely and savage-hearted king, tortured already by his last sickness, tortured yet deeper by the agonies of his repentance, suddenly knew that all his sin had been in vain if he could not by some swift stroke slay down all the children of two years old and under that had been born in Bethlehem of Judæa. We are shown here, how God uses the sinful resistance of man only to evoke a yet deeper and stronger manifestation of His name.
1. Is not that the whole story of the cross?
2. This is repeated in the story of the church.
3. This is the story of the crisis through which our church has passed in the last fifty years.—Each temporary disaster has served to break down some artificial and incidental support of the truth, only by that disappearance to throw us back on the deeper foundations which no man laid.
4. And each personal life is a repetition of this irony of God.—The sword of Herod only serves to reveal the living Christ; sometimes the sword of doubt, but perhaps more often the bitter blade of pain. There is a peace which passeth all understanding; there is a power in Jesus which suffering alone can disclose; there is a strength which is only made perfect in weakness; there is a life which has its root in death. We know it at last; the Christ of prophecy, the Christ of the Psalms, is become our Christ.—Canon Scott-Holland.
Mat_2:1. The birth of Jesus. (For the young.)—“Jesus was born in Bethlehem of Judæa.”
I. The village in which Christ was born and the reasons for His being born there.—Christ was born in Bethlehem:—
1. To teach men that the Old Testament was the book of God.—The past is somewhat clear, but the future is dark to all. Yet the writers of the Old Testament named, hundreds of years before the birth of Christ, the place where He would be born, and even the time. This could only have been because God had told them where He would have His Son born.
2. To teach us the importance of little things.—Men would have naturally thought that Christ would be born in the greatest city of the world, but Bethlehem was least among the thousands of Judah. A boy or girl is not to be despised on account of his or her birthplace.
3. There is a beautiful harmony between the birthplace and Him who was born in it.—Bethlehem means the “House of Bread,” and Christ is the bread of life.
II. The place in the village in which Christ was born and the reasons for His being born there.—It was not in a house, nor in an inn, nor in a stable, for the “manger” was one of the caves in the adjacent rocks which were used both for the burial of the dead and for a temporary shelter by travellers. A friend of mine, with his children, slept in one of these caves for many a night without suffering any discomfort. Christ was born in that cave:—
1. That He might teach men humility.
2. To teach us not to despise humble birthplaces.—He was not ashamed of the place of His birth, but told His disciples to write about it.
3. To show how willing He was to receive men.—Had He been born in a lofty mansion the people might have been too timid to call; had He been born in a stable they might have been afraid of the cattle; but into the peaceful cave, which was open to all, they could freely come.—J. McAuslane, D.D.
Jesus the wonderful Babe. (For children.)—“Jesus was born.” Children are mightily pleased when a new baby appears in the family. I want to speak to you of the most wonderful Babe ever born.
I. He had been talked about, written about, and expected for centuries.—Prophecies. Typical rites, etc. Expectation in heathen world as well as among Jews.
II. His birth caused more excitement than any other birth has done before or since.—Excitement in heaven (Luk_2:9-10; Luk_2:13-14). On earth (Luk_2:8; Luk_2:17; Mat_2:1, etc.; Luk_2:25, etc.).
III. He was different in Himself from every other babe.—The Child born; the Son given. His name “Wonderful.” Incarnation. Without sin, etc.
IV. Far more depended on His life than has depended on any other.—Human salvation. “Thou shalt call His name Jesus,” etc.—H. M. Booth.
Mat_2:1-2. The wise men from the East.—Here we have the first indication of the coming fulfilment of the gracious promises of God toward the Gentile world. “He came unto His own and His own received Him not.” But these strangers recognise Him and in worship bow before Him. A token this of what was afterward to come to pass. The Jews rejecting Christ, the Gentiles receiving Him. Notice:
I. The guidance which the Magi received.—“Star.”
1. God will not with-hold guidance from any who sincerely desire to direct their steps to Christ.
2. If ordinary means are not sufficient, extraordinary means will be employed.
3. If we do not succeed in finding the Saviour, it is certainly not for want of the star.
II. The journey which the Magi took.—Long and arduous, and beset with difficulty, but the faith by which they were inspired surmounted all.
III. The worship which the Magi offered.—It was more than civil homage they paid, it had, undoubtedly, reference to the spiritual dignity of the holy Child. Nor did they come empty-handed. What are the feelings with which we regard Christ—what the homage which we pay to Him?—W. R. Inglis.
Mat_2:1. The Child-Saviour.—The salvation of the world in the form of a child:—
I. Concealed, yet well-known.
II. Hated and feared, yet longed for and loved.
III. Signally despised, yet marvellously honoured.
IV. Beset by extreme dangers, yet kept in perfect safety.—J.P. Lange, D.D.
Mat_2:2. The inquiry of the wise men.—
1. Though Christ’s kingdom be not of this world, yet is He King of saints, the true King of Israel, to whom the throne of David was promised, that He should sit thereon and reign over souls for ever.
2. Saving faith looketh through all clouds of human infirmities in Christ and pitcheth upon some point of excellency in Him. These men behold, by faith, in a new born babe the promised Messiah and the King of Israel. “The King of the Jews” the ordinary style of the Messiah.
3. The least degree of saving knowledge doth set a man to seek after Christ. “Where is He?” say they.
4. Faith will hazard all to find Christ. These men confess Him, with the danger of their life, to be born King of the Jews, and do ask for Him in Jerusalem, even when and where Herod, a stranger, is reigning as king.
5. Though Christ came in the form of a servant, and humbled himself to be born of a mean damsel, yet is His honour to be seen in heaven and earth. A star gives warning to the world that the bright and morning Star is arisen, and from the East wise men do come to confess Him.
6. Though God gives signs and evidences of Christ’s coming, yet every man doth not observe them, but such only as God doth reveal them unto. Only these wise men get a right sight of the star.
7. Faith in Christ and love to Him, will spare no pains to find Him.
8. Faith seeth Christ to be God, and that maketh men to overcome a world of difficulties in seeking communion with Him. “We are come to worship Him.”—David Dickson.
Mat_2:3. Herod and the Jews troubled.—
1. It is no new thing that kings are jealous of Christ, when they hear He is a king. Yet their kingdoms have no such friend as Hebrews 2. Worldly men, settled in their honours, ease and wealth, are troubled about Christ, and could be content to be quiet without Him. All Jerusalem was troubled, more fearing temporal inconveniences by occasion of Christ’s nativity, than rejoicing in the hope of salvation through Him.—Ibid.
Fear, the constant companion of the wicked.—
I. The wicked are afraid of the good.—The vicious man cannot conceal from himself that the good feel towards him repugnance, loathing, and contempt, and are resolved to oppose his wickedness with all possible energy.
II. The wicked are afraid of the wicked.—They have a constant dread and mistrust of each other.
III. The wicked are afraid of themselves.—They have no true courage to face the future. Conscience condemns.
IV. The wicked fear unexpected occurrences.
V. The wicked have a dread of the invisible.
VI. The wicked have a constant dread of death.—F. Mathieson.
Mat_2:4. Herod a type of the enemies of Christ.—In Herod we have the portrait of Christ’s enemies.
1. He dissembleth, like a crafty fox waiting for the prey. So do they.
2. He befriendeth the wise men, who are seeking Christ, so far as it may serve his own ends. So do they.
3. He abuseth the church-men and their assembly, calling for a meeting of the chief priests and scribes and propounding questions to be solved, as if he wished to make good use thereof. Specially he asks of them where Christ should be born, as if none were readier to serve Him than he; meantime he was seeking to find Him out to kill Him. So do they.—David Dickson.
Mat_2:6. Rulership.—
I. The world has been taught to hope for rulership.
II. Rulership is right only in proportion as it is derived from Christ.
III. All false rulership trembles before the government of the Redeemer.
IV. Rulership is often connected with improbable circumstances.—
1. Improbable place, “Bethlehem.”
2. Improbable person, “young child.” The Ruler does not come from the metropolis; does not appear as an imposing personage.
V. True rulership is moral.—Joseph Parker, D.D.
Mat_2:7-8. Herod’s plot.—In Herod we see yet more of the ways of the enemies of Christ.
1. He carrieth on his design closely, lest any should suspect his intention. He calleth the wise men privily. So do they.
2. Though he hath learned more of Christ than before, yet because his knowledge is not sanctified, his malice is not abated. So with the crafty politicians of this world.
3. When he hath gained one point about the place of Christ’s birth, he goeth about to gain another concerning the time of His birth also, that he may draw so much nearer for the surprising of Christ. So do they, hauling in their nets gradually.
4. He covereth his purpose of murder under pretence of a purpose to worship Christ. So do they, drawing near in profession of religion, that they may more easily betray.
5. To make all fast, he abuseth the simplicity of Christ’s friends, and thinketh to make them ignorantly betray Christ into his hands. “Go and search diligently,” etc. So do they.—David Dickson.
Hypocrisy.—Hypocrisy may be designated the shadow of faith in the world.
I. It accompanies faith as the shadow the substance.
II. It is a proof of the existence of faith as the shadow is of the substance.
III. It vanishes before faith, as the shadow before the substance.—J. P. Lange, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v1 Mat 2:1-12. “Jesus having been born in Bethlehem of…
THE ORIENTAL MAGI
Mat 2:1-12. “Jesus having been born in Bethlehem of Judea, in the days of Herod the king, behold, the magi came from the East, saying, Where is He who was born King of the Jews? for we have seen His star in the East, and have come to worship Him.” These magi, or wise men, were the priests, diviners, and astrologers of Persia, Media, Babylonia, and Arabia. From what Country they came, we know not, as they were scattered all over the great East. Astrology is the science by which future events are predicted from the motions and phenomena of the stars. God availed himself of the profession of these influential men to give publicity to the advent of His Son. The Arabs and Babylonians were the most proficient astronomers of the early ages, always identifying it, more or less, with mythology and enchantment. Hence, these magi were accustomed to spend whole nights gazing skywardly, and diagnosing the movements and the relative brilliancy, as well as other phenomena, of the stars. Behold, in the Oriental firmament, a new star is seen, identified with none of the constellations with which those professional stargazers are so familiar. Behold, this star turns meteor, and shoots far away into the Western heavens. As the whole world is on the outlook for the Messianic advent, and these magi, standing at the front of the religious movements in the East, receive a Divine intimation that this star is ominous of that glorious coming King, from time immemorial expected by the Jews, consequently they immediately set out, and follow this moving star till they reach the land of Judea; proceeding at once to Jerusalem, the center of population, government, and influence, supposing that they can there get information in reference to the birth of the Mighty One adumbrated by the new star, which they have followed from their Eastern home.
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“Herod, the king, hearing, was troubled, and all Jerusalem with him.” As Herod’s father was an Idumean, and his mother an Arab, he doubtless feared the influence of a native king, lest he supersede him. Whereas, Herod’s long reign of thirty-eight years had been characterized by cruelty and blood, as he never stopped till he had actually hunted up and massacred all the Maccabean family, not even sparing his own wife, Mary Anne, nor his sons, Alexander and Aristobulus; doubtless the Jerusalemites dreaded the bloody revolution that would arise in an attempt to supersede him in the kingdom. “Assembling all the chief priests and scribes of the people, he inquires of them where Christ is to be born, and they said unto him, In Bethlehem of Judea; for thus it has been written by the prophet [Mic 5:2], And thou, Bethlehem, in the land of Judah, art not least among the princes of Judah; for out of thee shall come a Governor, who shall shepherd My people Israel.” How strange, when these chief priests and scribes were so well posted in the Messianic prophecies as tip on the first inquiry correctly to locate the birth of Christ, and then, when the test came, reject Him as an impostor!
“Then Herod, secretly calling the magi, inquired from them the time of the appearing of the star, and, sending them to Bethlehem, said, “Go and search diligently for the young Child, and when you find Him, report to me, in order that having gone, I may worship Him also.” King Herod was a very bold and prominent professor of the Jewish religion, having rebuilt the temple with great magnificence, and done many things to promote the interest of the Jewish Church; now, in the attitude of a devout Jew, watching and waiting for the Christ of prophecy to make His appearance, he treats the magi with appreciative courtesy, requesting them to go on to Bethlehem and find out whether Christ has there been born, as revealed by the star, and in that case, by all means, give him word without delay, that he may go and enjoy the privilege of worshipping Him; while at the same time he had deliberately made up his mind to slay the very Infant pointed out by the magi. How wonderfully history repeats itself! The Holy Ghost is the Spirit of Christ. The true holiness movement is the manifestation of the Holy Ghost, as the human body of Jesus is the manifestation of Christ. Nothing is more common in the present age than for people claiming conservatism to holiness, and even identity with the movement, to be its bitterest enemies, and only watching an opportunity to exterminate it. Herod stood at the head of the visible Church, claiming to be a true worshiper of Jesus, and at the same time seeking to kill Him. So the Church this day abounds in Herods, claiming to be the votaries of holiness, and seeking to destroy it.
“And hearing the king, they departed, and, behold, the star which they saw in the East led them in advance, until having come, it stood over the place where the young child was. Seeing the star, they rejoiced with exceedingly great joy.” On the road from Jerusalem to Bethlehem there is a well, about a mile from the city, called the Well of the Star, because they say that when the wise men reached it, and looked in, they saw and recognized the star which had appeared to them in the East and led them on their way.
Then the star evaded their gaze no more, but led them on till it paused over the cradle containing the world’s Redeemer. The conclusion from the facts revealed seems legitimate, that when the magi turned away from the direct route to Bethlehem to go to Jerusalem, the great metropolis, and consult the mighty men, the star eluded their vision, appearing to them no more till they get back on the direct road to Bethlehem, then reappearing, and leading them to the identical One for whose sake they had taken their long journey. So the Divine leadership is a bright star of present security and heavenly hope. It will never forsake us while we keep in God’s order, treading steadfastly the narrow way of holiness. But when we take our destiny into our own hand, and turn away into big places to consult great men, and do things with a big auger, we are sure to get out of kelter. Bethlehem was a little, obscure village. If they had followed the star, paying no attention to the big city and the great men, they would have found the Savior quickly, and had no trouble with King Herod. So, if you want to find Jesus quickly and satisfactorily, follow the Holy Star (i.e., the Holy Spirit), giving little or no attention to big preachers and influential Churches.
“Having come into the house, they saw the little child, with Mary His mother, and falling down, they worshipped Him, and opening their treasures, they offered Him gifts, gold, frankincense, and myrrh.” When I was at Bethlehem, the guide showed me a church edifice, about five hundred yards from the Church of the Nativity, which contains the manger in which Jesus was born, and said that this church stands on the spot originally occupied by the house in which Mary and Joseph lived with the infant Jesus, perhaps a month after He was born. This corroborates the statement here, that the wise men came into the house, not the manger. Of course, they either traveled on foot, or on camels or donkeys, occupying considerable time in their journey. No mention here is made of Joseph, as he happened to be absent at the time of their arrival. How wonderfully God provides for coming emergencies before we have the slightest inkling of their approach! Do you not see how very opportune these valuable gifts came to Joseph, just at the time he needed money to defray their expenses to Egypt, though he had not yet dreamed of going. The frankincense and myrrh were exceedingly valuable Oriental aromatics, which they could sell for money, and with the gold brought by the magi, have a splendid outfit for the great and expensive journey which lay immediately before them, though they apprehended it not.
“Being warned in a dream not to return to Herod, they departed by another way into their own country.” Daniel says “the dream is from the Lord.” The Bible abounds in dreams, revealing Divine truths of greatest importance to humanity. Hence we must not depreciate dreams, but open our understanding and invite God to speak to us, ad hbitum, in our dreams or our waking. Doubtless cruel Herod would have imprisoned, and perhaps killed, the magi if he could have gotten his hands on them. God defeated him, and protected them by a dream. So, lookout! God, in His own way, will take care of you.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Mat 2:1-2
Mat 2:1-2
I. We have, as it were, three classes gathered about us in this narrative, and the central figure of them all is Christ Himself. As we think of this story in connection with our Master, the first thought that strikes us is that we have here a distinct fulfilment of prophecy. It had been prophesied that to Him should the gathering of the people be. The Gentile and the Jew were found by His cradle; in Him all national distinctions are, as it were, wiped out; there is to be neither Barbarian, Scythian, bond, nor free. Round His cradle are not only the representatives of various lands, but they are brought to do homage to Him as a Child. Out of the childlike King there would arise a childlike character of all His followers.
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II. Turn next from the spiritual to the temporal king. When the news of the new-born Christ was brought to Herod, "he was troubled, and all Jerusalem with him." He feared for the stability of his throne. His heart was centred in the kingdom which he ruled, the possessions that were brought under his control. The man whose mind is fixed upon possessions as such is troubled at the thought of a righteous ruler. The man whose thoughts are fixed upon the abundance of things that he possesses, necessarily quakes when he thinks of Him whose return must strike every one of them into the abyss away from Himself.
III. Look at the character of the wise men. They were great men. But their greatness is magnified by the greatness of their faith and their moral courage. Faith is, after all, a kind of heaven-born insight. 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. So it is with Christ’s children in this world. They see by an insight of faith what other men do not see. There is a light that others do not see, there is a hand that others cannot perceive, there is a voice that others cannot hear, that calls them to go forward.
Bishop Boyd Carpenter, Christian World Pulpit, vol. iii., p. 36.
References: Mat 2:1, Mat 2:2.—C. A. Fowler, Parochial Sermons, p. 31; J. R. Bailey, Contemporary Pulpit, vol. vi., p. 361; J. C. Jones, Christian World Pulpit, vol. iv., p. 97; Preacher’s Monthly, vol. vii., p. 20. Mat 2:1-2, Mat 2:9, Mat 2:10.—Spurgeon, Sermons, vol. xxix., No. 1698; J. W. Burgon, Ninety-one Short Sermons, Nos. 14, 15. Mat 2:1-3.—A. Whyte, Contemporary Pulpit, vol. vi., p. 28. Mat 2:1-12.—W. Poole Balfern, Christian World Pulpit, vol. ii., p. 401; Preacher’s Monthly, vol. i., p. 21; vol. iii., p. 17; S. Cox, Expository Essays and Discourses, p. 264; Homiletic Quarterly, vol. i., p. 52; Clergyman’s Magazine, vol. ii., p. 14.
Mat 2:2
I. "Where is He?" Such was the cry of the old world before Christ came. Men had lost sight of God; even the Jews, the chosen people, had corrupted themselves with idols, till the God of their fathers had become to them as a dream. Many a one, besides the men of Athens, had erected an altar to the unknown God. From the wise man seeking after the truth, from the captive groaning in his dungeon, from the sad watcher by the dying bed, the cry went up, "Where is He? Where is God, that we might believe on Him?"
II. The answer came at Epiphany. Among the wild Bethlehem hills was born One who was a light to lighten the Gentiles, who was come to give the knowledge of salvation to His people, to set the captive free, to make the poor, crushed slave a man indeed, to wipe away the tears of the sorrowful, to heal the sick, and to raise from the dead those who lay in trespasses and sins.
III. Surely this is what the Epiphany teaches us, that the true life of every one of us is revealed in the life of Jesus Christ; that to be humble, to be gentle, to be obedient, to go about doing good, and to perform God’s will in our daily work, is to be like Him whom the wise men worshipped long ages ago in Bethlehem. "Where is He?" Not only in heaven, pleading, as our great High Priest, the unfailing merits of His sacrifice, but here on earth, with His faithful Church.
H. J. Wilmot-Buxton, The Life of Duty, vol. i., p. 52; see also Waterside Mission Sermons, vol. i., No. 5.
The Epiphany, like the other manifestations of our Lord, partly veils and partly discloses His glory.
I. As in those other instances, also, the disclosure is made to persons of a certain character, and to those only. It is not hard to see what sort of mind these wise men were in; how earnest, not only in obtaining what heavenly knowledge they could, but in obeying what they knew. They lived in a country, and most likely belonged to a profession, in which the observation of the stars was a great part of their daily business. And as the shepherds, when the angel was sent to them, were watching over their flocks by night, i.e., in the honest exercise of their daily calling, so this star was ordered to meet the eyes of these men, so learned in the signs of the heavens. It seems in both cases to signify that God loves to visit, with His heavenly and spiritual blessings, those whom He sees diligent and conscientious in their daily duty.
II. Are we not, so far all of us, like the wise men, in that, when children, we too have a sort of star in the East to guide us towards the cradle of our Lord? We are carried to church, we are taught to pray, we learn more or less of Scripture words and histories; God gives us notice, in various ways, of that wonderful Child who was born at Bethlehem to be King of the Jews. Now these notices and feelings, if they are indeed sent by the Most High, will guide us, more or less directly, to Jerusalem, that is, to the Holy Church of God, the city set on a hill, that cannot be hid.
III. The wise men were ready to follow wherever God’s providence might lead them, however slight and even doubtful the notices of His will might be. So ought it to be enough for us to know the next step in our journey, the next thing God would have us to do, with something like tolerable certainty. One step before them is as much as sinners in a troublous world should expect to see.
IV. The wise men did not mind the trouble of their journey to find the Lord. This surely may reprove our indolence and want of faith, who are so seldom willing to leave our homes, and go ever so little way thence, where we are sure the young Child is to be found; but rather put up with idle excuses, the more profane because they make a show of respect, of God being in one place as much as in another, and of our being able to serve Him at home as acceptably as in church.
Plain Sermons by Contributors to "Tracts for the Times," vol. vi., p. 15.
I. The success of the wise men in their search for the Saviour should teach us that they who are really anxious to find Him will never miss Him for lack of proper guidance.
II. The example of the wise men should make us ashamed of allowing difficulties, or even dangers, to hinder us in our search for the Saviour.
III. God graciously adapts His guidance to the necessities of His creatures.
IV. We also have seen His star—the glorious star of the Epiphany. Have we, like the Eastern sages, come to the Saviour to worship Him? Do we seek for Him where He is ever to be found—in the services and ordinances of His house?
J. N. Norton, Every Sunday, p. 52.
References: Mat 2:2.—Spurgeon, Sermons, vol. xvi., No. 967; T. R. Stevenson, Christian World Pulpit, vol. ii., p. 408; G. T. Coster, Ibid., vol. xviii., p. 392; J. Keble, Sermons for Christmas and Epiphany, pp. 279, 289; W. Meller, Village Homilies, p. 30. S. Baring-Gould, The Birth of Jesus, p. 76; Ibid., One Hundred Sermon Sketches, p. 123. Mat 2:4-6.—H. Melvill, Penny Pulpit, No. 1634. Mat 2:6.—Preacher’s Monthly, vol. viii., p. 354. Mat 2:8.—W. Norris, Christian World Pulpit, vol. ii., p. 305; Preacher’s Monthly, vol. i., p. 24; J. Keble, Sermons for Christmas and Epiphany, p. 306. Mat 2:9.—Clergyman’s Magazine, vol. xviii., p. 15; R. W. Evans, Parochial Sermons, vol. i., p. 227.
Mat 2:11
I. In proportion to the obscurity which hangs about this story as a fact is its clearness and usefulness when considered as a symbol. To Christ and before His throne in heaven vain it were to offer the gifts of the Eastern magi, gold, frankincense, and myrrh; but as they brought of the best and richest things which God had made to grow or to exist in their, by nature, unyielding and barren earth, so we also should bring and should offer the best and noblest powers which God has implanted in our otherwise dull minds and helpless bodies. So that, whatever we have of precious gifts, whether of body or mind—for the question is here rather of natural gifts than of spiritual graces—these all should be offered to the service of Christ, as the only sacrifice of gratitude which it is in our power to render.
II. We can resolve beforehand to do all to the glory of God; but when the actual work comes, and interests us deeply for itself, and for its immediate earthly objects, then it is hard—nay, without much habit, impossible—that the spirit of worship and sacrifice should be at hand, together with the spirit of energy; and that we should, distinctly and consciously, hallow all our active thoughts and doings by devoting them to the service of Christ. It is hard, and without habit, impossible; and yet without it, who can be saved? For if the most lively portion of our life be not sanctified, if our best be offered to idols, and only our vacant hours and thoughts, or some little portion of them, be offered to God, what is it but to offer Him the lame and the blind and the worthless, in the spirit of a slave, who gives no more than what he is afraid to refuse? In all our different callings, Christ, in His goodness, allows us to glorify Him, and to benefit our brethren; in all we may offer to Him our gold, our frankincense, and our myrrh; whatever accomplishments of body or mind, whatever faculties, whatever affections He has given us most abundantly.
T. Arnold, Sermons, vol. iii., p. 140.
Those who know the habits of the Eastern mind will conclude, as a matter of course, that the gifts of the Magi were designed to be symbolic, and this symbolism is happily neither doubtful nor far to seek.
I. For gold is undoubtedly the offering to a king, the offering of the outer life and visible product of all human action. Gold is, in one word, concentrated power over the material and visible world, the world of nature and the world of human action. Now to the material and visible world very much of our life is necessarily given. The real question, therefore, is, how shall we use the gold of life? and what shall we do with it? We do not need to be taught that, except as a means of some further good, it is in itself worthless and unsatisfying. The Epiphany lesson says very plainly, "Offer the gold of life to God, in the Lord Jesus Christ."
II. So far for the outer life. But there is an inner life in the soul of each of us which the gold of the outer life may serve to influence, but which it can never satisfy. And what is to be done with this inner life? The gift of frankincense is the offering due to God only; it signifies the adoration of the soul within, and we offer it to God, in the Lord Jesus Christ.
III. Of the significance of the gift of myrrh there can be no question. Used to embalm dead bodies, myrrh is the symbol of suffering and of death. What is the significance of the gift as it applies to us? Surely it throws light on the one dark and terrible mystery of our human life. We cannot explain away the mystery of evil after the fashion of the shallow optimism of days gone by, and still less with the despairing pessimism of our day. We shall still hold the belief that it subserves the purposes of a righteous God, and that the myrrh that signifies it is the last and best offering to God. In the Lord Jesus Christ the Gospel consecrates suffering and death as a sacrifice, and it takes away the mysterious power of evil as the final and transcendent manifestation of the love of God.
Bishop Barry, Christian World Pulpit, vol. xvii., p. 17.
Whatever more there may be—and there is much more—in the visit of the wise men to the manger-cradle at Bethlehem, there is at least the lesson of consecration. These wise men prostrated themselves before this little Child. They did not keep their wisdom to themselves. They had no greater joy than in emptying themselves of their treasures, and bestowing them in humblest adoration upon Him. To every man there comes the old choice of the Greek mythical hero—the choice between virtue and pleasure, between good and evil, between duty and frivolity, between consecration to Christ and subjugation by some other master. Think of a few of the ways in which this call for a choice is answered.
I. There is the answer—which is no answer—of simple indifference. A young man comes to the university, and never dreams—cannot be brought to get so far as even to dream—of the importance of this part of his career. He lives as if he had no gifts, no treasures. He simply wastes them; not necessarily, like the prodigal, in riotous living. With this form of no-consecration we cannot argue. We can but appeal to whatever of conscience or of nobleness may be yet alive, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."
II. Another form of no-consecration is simple self-culture. It recognizes that we are endowed with a complex nature, every part of which is capable of being developed. We have powers of mind which can bring us into conscious contact with every form of greatness and beauty. And this development, this contact, are in themselves enjoyment of an exalted kind. Self-culture, even on a humble scale, will never disappoint. But this is short of consecration; and the Christian conscience tells us that it is far inferior to it. Consecration implies not only self-culture but self-surrender, and more than this, the joy of self-surrender. There may be consecration to a great cause, like justice or freedom. There may be consecration to an idea which we almost personify, and even deify, like truth or beauty. But it is to a person—to some one greater, purer, better than ourselves—that consecration is at once most passionately and most perseveringly rendered. And never does consecration of self take a nobler form than when a young man prostrates himself before the feet of his Saviour, and offers to Him, in their prime, the fulness of all his powers.
H. M. Butler, Cambridge Review, Jan. 20th, 1886.
References: Mat 2:11.—M. Dix, Sermons Doctrinal and Practical, p. 54. Mat 2:13.—Preacher’s Monthly, vol. ix., p. 49; D. Davies, Christian World Pulpit, vol. xxvii., p. 25; G. Huntington, Sermons for Holy Seasons, vol. ii., p. 57. Mat 2:13-15.—W. Poole Balfern, Christian World Pulpit, vol. xiii., p. 6; W. G. Elmslie, Expositor, 1st series, vol. vi., p. 401. Mat 2:13-18.—Clergyman’s Magazine, vol. iii., p. 35. Mat 2:14, Mat 2:15.—Spurgeon, Sermons, vol. xxviii., No. 1675.
Mat 2:15
I. These words, spoken by the prophet Hosea, were not accommodated to Christ, but were most truly fulfilled in Him. They had thus a double fulfilment, the second more glorious than the first. Nor should we err if we ascribed to them one fulfilment more. That which was on two occasions literally fulfilled, "Out of Egypt have I called My Son," is evermore finding its spiritual fulfilment in the Church of the Redeemed. It collectively is God’s Son, even as one by one the true members who compose it are His sons; and they, too, have been called out of Egypt, and are living members of His Church, in so far as they have not been disobedient to that heavenly calling.
II. If we have been called out of Egypt by the voice of God to be His children, what are some of the duties which flow out from our high vocation as in this light regarded? (1) And, first, surely this is one—to leave Egypt altogether behind us, to have no going back to it even in thought, much less drawing back to it in deed. The temptation is common to all, to cast after a while a longing, lingering look on that which has been foregone and renounced, yea, even to loathe, as light food, the heavenly manna, and to yearn for some coarser fare, some of the sinful dainties of the world, in its stead. Let us watch against this temptation. Our course is onward; our salvation is before us, not behind, above us, and not beneath; behind and beneath are slavery and darkness, despair and death; before us and above us is the light of life, with Him who is Himself that light for our guardian and our guide. (2) Again, let us remember that if we have been called out of Egypt it is not that we may enter the promised land at once; that there is a time and span between, in which our God will prove us, and humble us, and show us what is in our hearts; and that this, being a proving time, is also a sifting time; a separating of the true members of the Church from the false. Fretfulness, irritation of spirit, discontent at God’s dealings with us, not, it may be, manifested without, but nourished and entertained within, is a sin against which it behoves us, partakers of a heavenly calling, travellers to a heavenly country, to be very much on our guard. It needs to be watched against the more because it may be nourished within, and seen there of God, while it is concealed from every human eye.
R. C. Trench., Sermons in Westminster Abbey, p. 91.
References: Mat 2:16.—Preacher’s Monthly, vol. v., p. 22; S. Baring-Gould, The Birth of Jesus, p. 89. Mat 2:16-23.—Parker, Inner Life of Christ, vol. i., p. 50. Mat 2:18.—J. N. Norton, Old Paths, p. 46; J. Keble, Sermons for Saints’ Days, p. 88. Mat 2:23.—Spurgeon, Sermons, vol. xxvii., No. 1632; Preacher’s Monthly, vol. viii., p. 358; H. Melvill, Penny Pulpit, No. 2648. Matt 2—Homiletic Quarterly, vol. i., p. 381.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Subdivision 2. (Mat 2:1-23.)
Subdivision 2. (Mat 2:1-23.)
Borne witness to and rejected: the Nazarene.
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So the King has come - the true King, for whom all is waiting, for whom all still waits: for He came but to be rejected, and immediately He has come, we find Him rejected, by the very people who for centuries had been taught to expect Him, and carefully prepared to receive Him. He is worshipped by those from afar but when He comes to His own, they have no heart for Him; and this is discovered before He has even been personally before their eyes. There is but the announcement that He has come, and we see at once what afterwards they formally declare, that they have "no king but Caesar." There is no help but to leave them, then, to Caesar.
Gentiles indeed receive and worship Him: yes, Gentiles, but not the Gentiles. The special link between God and Israel is broken by their unbelief, and now the question is to be asked, "Is He not the God of the Gentiles also?" From God’s side this can only be answered as the apostle answers it (Rom 3:29), that He surely is. But in fact only a remnant really receive the Lord, and these are the subjects of a divine work in their souls. This, however, is John’s testimony and not Matthew’s; while in Matthew the worship of the magi, while Jerusalem is but "troubled" at their coming, shows the impending dispensational change.
Already the end of Judah’s "sceptre" - her tribal rod of authority - as predicted by Jacob, is fairly within sight, and the Edomite Herod reigns over the land. The true King is forced out of it, but only to renew from the beginning in Egypt the history of the people in the sight of God, that He may (as He will yet) show them His grace. But this involves much more for Him through whom the blessing is to come to them, and is no release to Him from the path which ends but at Calvary. He returns, after Herod is dead, to the land of Israel, only to find Archelaus in the place and reigning in the spirit of his father Herod, and to take His own place at Nazareth as the "Branch of Jesse," returning to the lowliness out of which David sprang, but with the hopes of much more than David’s house resting upon Him. But we must look at all this more in detail.
1. The King, the Lord of glory, is come into the world, and has to be announced among His own people by men from afar - by Gentiles. Yet not only had prophets from long since prophesied of Him, and the scribes could put their finger upon the place of His birth, but Daniel had predicted the exact time of His coming. Heaven had been recently giving its witness also, immediately before and at His coming. Zacharias and Elizabeth had announced in their own child His fore-runner. An angelic vision had brought the shepherds to the manger where He lay. Simeon had blessed God for His salvation seen, and with Anna had spoken of Him to many in Jerusalem itself. And yet the city is only startled for a moment from its slumber when "magi from the East" come with the inquiry, "Where is He that is born King of the Jews?" and with the declaration that a star had been seen by them as the sign of His birth, - a sign so fully believed on their part that here they were, from their own far off land, to seek and to worship Him.
The magi were the great natural observers of their day, though this connected itself largely with practices which from them have got the name of "magic." They were men of occult science, the astrologers and soothsayers, the interpreters of dreams and auguries. True knowledge in them was variously mingled with imposture and with superstition; so that they figure as variously. No doubt, we may find in those who were real among them the affecting expression of minds that, having lost hold of primitive revelation, turned to search the dim border land of the unseen, to dreams and omens, and the face of the far off heavens, to find that God who was not far off but nigh at hand; and here in these travelers we may see one supreme example of God meeting such in their own way, to lift them out of such groping into the light indeed.
They had heard of a "King of the Jews" and assuredly something more than merely that. Though He were King of the Jews, yet His coming had to do with them, awakening expectant joy and reverence in their hearts. The prophecy of Balaam is the only one of which we know, which could in their minds connect such an one with a "star;" but this, though of a Gentile and to Gentiles, if it were traditionally known to them, must have come through 1600 years of most uncertain conveyance to reach them thus. Besides the Jews scattered through the East, furnished a more direct means of knowledge. Balaam had said nothing about a star to herald the King: it was the King himself who was to be the star. Yet the prophecy was couched in terms natural to one of the magi; a class to which the seer himself seems clearly to have belonged; and the appearance of a supernatural star to men of this kind, accustomed to see portents in the heavens, might naturally connect itself with such a representation. The star was surely supernatural. No conjunction of planets, such as Kepler pointed out, could be spoken of as a star, nor have begotten so perfect a conviction in the minds of men well acquainted with the heavens. It was, in fact, a beautiful witness of the God of nature to the men of nature, - of One not under bondage to the uniformity in general so necessary to us, that we may have a stable world to reckon on. But this is only a suited back-ground on which the more plainly to display Himself as the Living and Almighty God transcending far the universe He has made, and willing in love so to display Himself.
What messengers these from among the Gentiles, to awaken, if it might be, Israel to jealousy. They come to Jerusalem, expecting, doubtless, at the capital city, to find all men ready to greet the inquirer with a gospel message. They come to find an Edomite on the throne of Israel, and with all the old Edomite hatred in his heart, craftily though he may hide it, and even gather the chief priests and elders together, to hasten them on the way. These, too, can tell all about the place of Christ’s birth textually. They give a response which must have stricken the blood-stained tyrant to the heart; but of faith in God they show nothing. They answer that Christ is to be born "in Bethlehem of Judea; for so it is written by the prophet: And thou, Bethlehem, in the land of Juda, art in no wise least among the princes of Juda; for out of thee shall come a Ruler, who shall be a shepherd to my people Israel."
Such, literally, are the words they use: and one might suppose that in using them they meant to inflict a wound that Herod should not be able to impute to them, but which should come home to him as the voice of God Himself. And so it was, though the words are not found in Micah just as they quote them here. For Hebrew was not any more the language of Israel as a whole; and it was quite the custom to paraphrase, rather than quote literally a scripture appealed to. The Hebrew, besides smaller differences, does not give "shepherd" in this passage, but simply "Ruler." The Greek of the Septuagint follows the Hebrew: so that the variation is their own. And yet who can deny that the one word is God’s thought as to the other? He who had sent Moses to the sheepfolds to learn how to guide His people in the wilderness - He who in the land had chosen David and "taken him from following the ewes great with young" (demanding therefore, the tenderest care) to feed and guide with no less tenderness, the flock of His pasture - He had indeed consecrated the "shepherd" as the picture of the Ruler whom He had appointed and would raise up. There is but One who has out-done this picture.
The scribes show, then, in their variation from the letter their acquaintance with the character of Messiah as prophecy reveals Him. But we hear no more of them. They cite the text for Herod; and they do it well; but they have no heart for the. One they testify to. They are like signposts upon a road on which they do not move an inch. They pass on the word those who value it; Herod himself also becoming the instrument in guiding worshipers to the feet of Jesus. They only, obedient to the Word, turn their faces toward. Bethlehem; and as they do so, the star which they had lost by the way, appears again and goes before them, until it comes and stands over where the young child is. It does not leave them now till they are face to face with Him they seek.
Then they worship. It is but a humble house, we may be sure, and there are in it but a young mother and her babe. But they worship, - worship, not the mother but the Babe. Divinely taught, they pour out their gifts at His feet, "gold and frankincense and myrrh." The Church of old seems almost unitedly to have interpreted them as, in the gold, the recognition of His royalty; in the frankincense, the acknowledgement of His Deity; while the myrrh, used afterwards at His burial, was taken thus to be the anticipation of His death. We might be disposed, from the use of these things in Scripture, to take the gold as the recognition of His divine glory; the frankincense as the fragrance of a life lived, as none other ever was, for God. But to some of these things as we, know, His disciples were long after strangers, nor could we argue that the magi knew the real significance of what they did. But the worship was real, and the great joy with which they had greeted the star on its reappearance, was we may be sure, more than justified in the result.
They are divinely instructed in a dream not to return to Herod; God again thus meeting them in their own peculiar way, and they return by another road to the place from which they came.
2. And now Joseph also is warned by an angel of the Lord of impending danger at the hands of Herod, and flees by divine direction with the young child and His mother into Egypt. There is no manifest display of power made. The angels that appeared, to announce a Saviour, do not encircle with chariots and hosts the infant King. Everything marks that He has come to take no exceptional place in this way from the common lot of men. Nay, it is a necessity of the work which He has come to do that He should stoop to this; and in subjection to these human conditions, manifest His exaltation above fallen man.
Prophecy, however, has marked out His course all through; and it is that this may be fulfilled that He goes down to Egypt. But just here we find what calls for special examination. The prophecy to be fulfilled is that of Hos 11:1: "Out of Egypt have I called My Son;" but this does not, at first sight, appear to be a prophecy at all; and certainly not a prophecy of Christ. Any one looking at it would say that it was simply a rebuke of Israel as a nation, for repaying with apostasy and Baal-worship the love which God had shown in their redemption of old. He had them taken out of the misery of their bondage, and called them to adoption as His own family among the families of the earth. "When Israel was a child, then I loved him, and called My son out of Egypt." But how had they repaid it? "As they [the prophets] called them, so they went from them: they sacrificed to the Baalim, and burned incense to graven images." This, of course, could only speak of Israel as a nation.
And yet the application of the first verse to the Lord is no mere application. It is not that such a thing took place now in relation to Him who was Son of God by a fuller title, as corresponded to that which had taken place of old in regard to God’s "first-born," Israel. The manner of quotation is much too precise for that: the Lord going down into Egypt definitely to fulfil what is spoken by Hosea. Evidently there is here something deeper in the way of fulfilment than we are accustomed to. It is common to say that we have here an example of typical prophecy; but we must understand what we mean, if we say this. For certainly it could only be in fragments of the national history that there could be any typical reference to the Lord; and what follows in the prophet indicates only entire and emphatic contrast, as we have seen. We must, therefore, have some guiding principle to enable us to discern, with any certainty, what is typical from what is not.
Now in Isa 49:1-26 we have such a principle: for of whom is it written: "Jehovah hath called me from the womb; from the bowels of my mother hath He made mention of my name, . . . and said unto me, Thou art my servant, O Israel, in whom I will be glorified?" This, one would say, must be the nation; but immediately we hear a voice that is not the nation’s: "Then I said, I have labored in vain; I have spent my strength for nought and in vain; yet surely my judgment is with Jehovah, and my work with my God."
Now notice the claim: "And now saith Jehovah, that formed ME from the womb to be His Servant, to bring Jacob again to Him: Though Israel be not gathered, yet shall I be glorious in Jehovah’s eyes, and my God shall be my strength. And He said, It is a light thing that Thou shouldest be my Servant, to raise up the tribes of Jacob and to restore the preserved of Israel; I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation to the ends of the earth."
Here, to a Christian, there can be no doubt of the application: it is Christ alone who fulfils this. But then He is also the true Servant, formed from the womb to be this, and the Israel in whom God will be glorified: Here Christ and Israel are both identified and distinguished at the same time. Israel, that had failed utterly, - failed even in hearing this glorious Person when He came, - Israel comes to fulfil its destiny only in and through Christ, who comes of Israel; who is (according to the prophetic language) the lowly "Shoot" from the cut down "stem of Jesse," and the "Branch" that should "grow out of his roots;" and upon whom, in full complacency and in seven-fold power, "the Spirit of Jehovah" was to "rest" (Isa 11:1-16). In Him, the "Son born" to them, Israel nationally, is yet to revive. His glory involves their blessing. He begins anew for God their history, purged of its failure and its shame; and hence conies the necessary application of such passages as that in Hosea, "Out of Egypt have I called My son."
Yet how differently is it fulfilled in these two cases! For Him there could be no captivity, no house of bondage. For them this had been the discipline needed, the "furnace," because of the dross that the Refiner must purge out. Typically, for us all, it speaks of the bondage to sin in our natural state, out of which a divine voice alone can "call" us. For Him, of all this there was nothing, and could be nothing. Egypt shelters, not ensnares, nor takes captive. He has no natural state to be delivered from. The world of nature, had He desired it, would have yielded Him all it had. The Voice that called Him out of it called Him but to the work for which He had come; and so the "favor," even "with man" was exchanged for rejection, as also for one dread hour, the "favor with God" seemed to be eclipsed in the darkness of abandonment, only to shine out, however, immediately in the glory of His resurrection and return to heaven.
All, then, should be clear as to the application of Hosea. The next quotation that we find here, which is from Jeremiah, and which speaks of Rachel weeping over her dead, is introduced after a very different manner, "then was fulfilled," not "that it might be." This is really but an application. When Bethlehem mourned her babes slaughtered by Herod, then it was as if Rachel from her grave close by were repeating her lamentation. But Rachel must be comforted here also, in a deeper way than in the prophet. He had escaped, who by and by would freely offer Himself to redeem from the power of the grave, and bring back to a better life the heirs of death.
3. But the days of the Edomite were drawing to an end; and soon the angel of the Lord appeared once more to Joseph in a dream, with words that bring back those that set the face of Moses the deliverer toward the people to whom he was commissioned: "they are dead that sought the young child’s life." But only had one tyrant succeeded another, so that they do not return to Judea, where Archelaus had begun his short but cruel reign, but into Galilee, and they came and dwelt in Galilee in a city called Nazareth. In this, too, prophecy was to be fulfilled, - not a specific one, but the tenor of the prophets generally: "He shall be called a Nazarene."
Galilee means "circle" or "circuit;" and here was the place in which, though but for a short time through the unbelief that rejected Him, Israel’s lost blessings were to return more gloriously. Part of Israel’s inheritance as it was, it was now called, as elsewhere stated, "Galilee of the Gentiles," because so full of Gentiles. There the ruin of the people was most plainly to be seen; and thus it was the fitting place for grace to be shown; it would be grace there most manifestly. So, when the Child returns, the land is claimed, as it were, once more: it is the only place in the New Testament where the expression is used, "the land of Israel." Such it shall be yet, when owned in the future as Emmanuel’s land (Isa 8:8)
And this connects with what we have had before, and with that to which our attention is once again and more distinctly directed in this summing up of various prophecies . "He shall be called a Nazarene." This was, of course, a name actually given to the Lord, and generally in scorn, from the place to which in general His birth was accredited, and in which so large a proportion of His life on earth was spent. Nazareth was, it seems, nowhere in very good repute, but especially among the Pharisees and traditionalists. It had no history, no memories, was consecrated by no great names; and its own name, which seems to have been but a feminine form of netzer, a "sprout" or "shoot," may even refer to this. It was thus expressive of lowliness, if yet of life, and identical with the word in Isa 11:1, where Messiah is spoken of as the "rod" or "shoot out of the stem of Jesse;" and here His greatness and His lowliness are seen together.
The stem has been cut down; it is better characterized as that of Jesse than of David, for royalty no more attaches to it: and thus the Son of David comes into no outward state or glory, but the opposite. And yet Jesse bears witness in his name also that "Jehovah exists;" and He is the God of resurrection. The Sprout, if lowly, has yet the energy of life in it. In Him the cut down tree is to revive, and to eclipse all its former glories. He is the "righteous branch" of Jeremiah (Jer 23:5, Jer 33:15), and Zechariah’s Branch, Jehovah’s Servant, who is to build the temple of Jehovah, and bear the glory (Zec 6:12). His lowliness is but the stooping of strength in love and to service, - even to death, because His work is resurrection. How great and wonderful is this lowliness, when once we penetrate its real character! how necessary, when once we have understood the need which He came to relieve.
Here then is the key to His position; and it is manifestly the one in which we find Him throughout Matthew’s Gospel. For this Branch is to reign, and be a Priest upon His throne. Not only Israel’s burden is He lifting, but our own. For Israel in their long probation, in which they failed so utterly, were only the representatives of men -all men - our own: and therefore ours also is the royal Saviour. And this expression implies all this. Nazarene He may be called from opposite sides, for opposite reasons. Those who would dishonor, those who honor Him, here unite together. The Cross is a death of shame, but it is His glory. Up in the glory of heaven, amid the universal homage there, when the apostle turns to see the "Lion of the tribe of Judah," he beholds what might seem but the entire contrast to it - "a Lamb as it had been slain."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Wise Men
The Wise Men
1-12. The star in the east and the visit of the Magi (peculiar to St. Matthew). The incident fits well into secular history. About the time when the star appeared (7 or 6 b.c.), Herod the Great, being alarmed by a prophecy that the royal power was about to pass away from him and his line, put the authors of it to death. It is evident, therefore, that the announcement by the wise men that Herod's supplanter in the kingdom had actually been born, would drive him to violent measures. The slaughter of the infants by Herod seems confirmed by the independent account of the heathen historian Macrobius (400 a.d.), who says that when news was brought to Augustus that Herod had ordered children under two years old in Syria to be slain, and that among them was a son of Herod, the emperor remarked, that it was better to be Herod's pig (hun) than Herod's son (huion).
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That the Magi should be familiar with and sympathise with Jewish expectations about the Messiah, is not a difficulty. Synagogues existed throughout the East, and exercised a wide influence. At Damascus nearly all the women were proselytes (Jos. 'Wars,' ii. 20. 2: cp. also Mat_23:15; Act_2:9; Act_13:43, etc.). Belief that the appearance of the Messiah was imminent— a belief widely cherished in Jewish circles, see Luk_2:25-26, Luk_2:38;—joined to belief in the appearance of signs in the heavens at the birth of great men, would sufficiently account for the journey of these astrologers, even if they were ignorant of the more definite expectation, which, according to Edersheim, was entertained at this time by the Jews, that two years before the birth of the Messiah His star would appear in the East. The existence of Messianic expectations throughout the East at a somewhat later period is expressly affirmed not only by Josephus, but also by the heathen historians Tacitus and Suetonius. As to the nature of the star, the most probable view is Kepler's. He calculated that in 7 b.c. there occurred three times a most remarkable conjunction of the planets Jupiter and Saturn in the constellation Pisces, which was next year reinforced by Mars. This triple conjunction was followed by the appearance of a remarkably coloured evanescent star, which was the true star of the Magi. If this view be correct, our Lord's birth occurred about 6 b.c. (i.e. six years before the vulgar era of the nativity), and the visit of the Magi followed soon afterwards.
The spiritual significance of the story lies on the surface. Whereas Herod and the Jews were ignorant of the birth of the Messiah among them, and, when informed of it, manifested the most malignant hatred against Him, strangers from afar knew of it before then, and hastened to pay Him reverence. The incident is thus a prophecy of the history of the succeeding centuries, in which the chosen people have persistently rejected the Messiah, and the Gentiles have accepted Him. The incident also illustrates the true relations between science and religion. In the persons of the Magi, science paid homage to religion. The Magi were the men of science of the period, and their science brought them to Christ. And so it is now. The science of yesterday was (according to not a few of its exponents) hostile to faith, proudly boasting that it could solve the mystery of the universe. The science of today is more humble, acknowledging that the deepest natural knowledge only touches the outer fringe of things, and that so-called scientific 'explanations' of the universe are not explanations at all, but only descriptions. Religion and science move on different planes. There is and can be no real antagonism between them, and their natural relationship is one of mutual respect, and cordial cooperation.
1. Bethlehem] or Ephrathah, the city of David, is 5 m. S. of Jerusalem: see Gen_35:16, Gen_35:19; Gen_48:7; 1Sa_16:4; 2Sa_2:32; 2Sa_23:14-16; 1Ch_11:16, 1Ch_11:26; Ezr_2:21; Neh_7:26. The supposed site of the nativity is a rock-hewn cave, measuring 38 ft. by 11 ft., at one end of which is inscribed 'Hic de virgine Maria Jesus Christus natus est.' Above it stands perhaps the oldest Christian church in the world, the basilica built by Helena, mother of Constantine the Great, about 330 a.d. Herod] i.e. Herod the Great, who reigned from 37 to 4 b.c. As Christ was born at least two years before Herod's death (see Mat_2:16), the date of the nativity cannot be later than 6 b.c. See art. 'The Dynasty of the Herods.' Wise men] lit. 'Magi,' a sacerdotal class among the Persians, Babylonians, and other Eastern nations, who occupied themselves with a knowledge of the secrets of nature, divination, astrology, and medicine. The Babylonian Magi are mentioned in Jer_39:3. Daniel was made chief of them owing to his skill in interpreting dreams (Dan_2:48). Here the word is used in its strict meaning, and in a good sense. Elsewhere in the NT. it means a juggler or cheat (Act_13:6, Act_13:8). Since astronomy was chiefly practised in Babylonia, and Jewish influence was particularly sirong there, it may be conjectured that these Magi were Babylonians. But they may have come from Arabia. There is no warrant for the tradition that they were kings. To Jerusalem] The Magi came because they expected to obtain full information at the capital.
2. In the east] better, 'at its rising.' Worship] see on Jer_39:11.
3. And all Jerusalem] They had good reason to be troubled. Only two years before, in a similar fit of jealous fear, Herod had slaughtered all the leading Pharisees (Jos. 'Antiq.'
17. 2).
4. Herod summons not the Sanhédrin, which he had reduced to a shadow, having slain its members wholesale, but a national assembly of theologians learned in the Law.
Chief priests] The name includes the high priest, the ex-high priests, and members of those families from which the high priest was generally chosen. Scribes] i.e. professional students, copiers, and expounders of the Law of Moses, who rose into prominence after the captivity (Neh_8:1, etc.), and were enrolled as members of the Sanhédrin. Called also 'lawyers' (Luk_10:25) and 'doctors of the law' (Luk_5:17). Christ] RV 'the Christ,' i.e. the Messiah.
5. In Bethlehem] cp. Joh_7:42.
6. See Mic_5:2. St. Matthew follows neither the Heb. nor the Gk., but gives a free paraphrase. He 'reproduces the prophetic utterance of Micah, exactly as such quotations were popularly made at that time. Hebrew being a dead language, the Holy Scriptures were always translated (in the synagogue) into the popular dialect (Aramaic) by a Methurgeman, or interpreter, and these interpretations, or Targums, were neither literal versions nor yet paraphrases, but something between them, a sort of interpreting translation. It is needless to remark that the NT. writers would “targum” as Christians' (Edersheim abridged).
9. The star.. went before them, etc.] a poetical way of saying that the star guided the wise men to Jesus.
11. The house] There is no mention of the stable (Luk_2:7). As soon as the enrolling was at an end, there would bè no difficulty in obtaining accommodation. Fell down, and worshipped him] The customary method of doing homage to a monarch. But in their homage was mingled something also of religious worship, because they understood at least this, that the Child before whom they knelt was the Messiah, the religious head of the human race, standing in a unique relation to God, and destined to establish the kingdom of God on earth.
Gifts] It was, and is, the Eastern custom not to approach monarchs and princes without a gift: Gen_43:11; 1Sa_10:27; 1Ki_10:2. The Magi brought to Jesus the most costly products of the countries in which they lived, as if to show that nothing is too precious to be used in the service of God. It is a mistake to think that spiritual worship is necessarily a bare worship, or that religion is purest when it is most divorced from art. Art and the love of beauty are among God's greatest gifts to man, and it is right that man in. worshipping should render of his best to God. The mystical interpretation of the gifts (gold, symbolising Christ's Royalty; frankincense, or incense, His Divinity; myrrh, His Passion, cp. Joh_19:39) is questionable. The Magi would not know that He was actually divine, still less that He would suffer.
12. In a dream] As the Magi were interpreters of dreams, this method of divine revelation was especially appropriate. It is part of God's loving condescension to mankind to make His revelations to different ages, races, and individuals by those channels through which they are accustomed to expect them.
13-15. Flight into Egypt (peculiar to St. Matthew). Egypt was the only place of refuge easily reached from Bethlehem. It was outside the dominions of Herod, under Roman government, and contained a population of at least a million Jews, who were more wealthy and enlightened than those of Palestine. It was notorious for its superstition and gross idolatry, and legend has represented the idols of Egypt as falling flat on their faces before the Holy Child.
15. Until the death of Herod] Herod died probably 4 b.c., possibly 3 b.c., so that the sojourn in Egypt was short, perhaps only a few months.
Out of Egypt] Hos_11:1. It is impossible that the flight into Egypt was invented to fulfil this prophecy, which in Hosea is simply an historical allusion to the deliverance of Israel from Egypt. My son] in the original passage is the nation, not the Messiah, and so the LXX understood it. St. Matthew, however, saw in the history of Israel a typical foreshadowing of the life of our Lord, and so, in accordance with rabbinical methods of interpretation, applied it to Jesus. Here St. Matthew quotes directly from the Heb. The LXX has 'Out of Egypt did I call his (Israel's) children.'
16-18. Massacre of the Innocents (peculiar to St. Matthew). The incident is fully in accordance with what is known of Herod's character, and could not have been suggested by the prophecy in Mat_2:18, which really refers to the Babylonian captivity. It is a true instinct, born of the new significance which Christianity has given to child-life, which has led the Church to enroll the Innocents in 'the noble army of martyrs,' and to commemorate them in the Christmas festival (DeMatthew 28). 'Not in speaking, but in dying,' says the old collect, 'did they confess Christ.'
16. All the male (RV) children] 'Considering the population of Bethlehem, their number could only have been small—probably twenty at most.' The massacre is not mentioned by Josephus, but 'the murder of a few infants in an insignificant village might appear scarcely worth notice in a reign stained by so much bloodshed. Besides, he had perhaps a special motive for this silence. Josephus always carefully suppresses, so far as possible, all that refers to the Christ' (Edersheim).
18. Was.. a voice heard] Jer_31:15. Rachel was buried at Ramah (cp. Gen_35:19; 1Sa_10:2), and when Jerusalem was captured by Nebuchadnezzar, trains of Jewish captives were led by her tomb on their way to exile. Jeremiah poetically represents Rachel as coming out of her tomb, and weeping piteously over her dead and exiled descendants, and St. Matthew applies the prophecy to the circumstances of the slaughter of the Innocents.
19-23. Return to Palestine. Settlement at Nazareth. It is implied that Joseph had settled at Bethlehem and intended to remain there as the most suitable place for bringing up the future Messiah. But God judged that the despised Galilee was a better training school for the future Saviour of the world.
22. Archelaus] see art. 'The Dynasty of the Herods.' Did reign] RV 'was reigning.' Properly speaking Archelaus was only an 'éthnarch,' but ethnarchs and tetrarchs were popularly called 'kings'. Augustus had promised Archelaus the title of king, if he should deserve it by ruling well. Joseph feared to go back to Judæa, because Archelaus was as suspicious and cruel as his father. The pleasure-loving Antipas who ruled in Galilee, was known to be more humane.
23. Nazareth] or Nazara, was a town of lower Galilee, in the tribe of Zebulon. It lay in a lofty valley among the limestone hills to the N. of the plain of Esdraelon, or Megiddo. It was quite unimportant (Joh_1:46), and is not mentioned in OT. or Josephus.
A Nazarene] A thoroughly Jewish play upon words. In the OT. and in Jewish writings the Messiah is often called Tsemach (Jer_23:5), or Netser (Isa_11:1), i.e. the Branch, so that 'Jesus the Nazarene' would sound very much like 'Jesus the Branch,' i.e. the Messiah. Edersheim says, 'We admit that this is a Jewish view, but then this Gospel is the Jewish view of the Jewish Messiah.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v1 J. W. McGarvey's The Fourfold Gospel [XIII. Magi Visit…
J. W. McGarvey's The Fourfold Gospel [XIII. Magi Visit Jesus].
XIII. EASTERN WISE-MEN, OR MAGI, VISIT JESUS, THE NEW-BORN KING. (Jerusalem and Bethlehem, B. C. 4.) aMATT. II. 1-12.
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a1 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 name, Beitlaham, means "house of meat." It was the home of Boaz and Ruth, of Jesse and David. The modern town contains about five hundred houses, occupied by Greek-church Christians. Over the rock-hewn cave which monks point out as the stable where Christ was born, there stands a church built by the Empress Helena, A. D. 325-327, which is the oldest monument to Christ known to men. Bethlehem was a suitable birthplace for a spiritual king; as suitable as Rome would have been a temporal king. We do not know when the town received its name, nor by whom the name was given, but as God had chosen it as the birthplace of Jesus for many centuries before the incarnation, he may have caused it to be named Bethlehem, or "house of bread," with prophetic reference to Him who is the "Bread of Life"] of Judæa [called thus to distinguish it from Bethlehem of Zebulon-- Jos_19:15] in the days [it is difficult to determine the exact year of Christ's birth. Dionysus the Small, an abbot at Rome in A. D. 526, published an Easter cycle, in which he fixed the birth of Christ in the year 754 of the city of Rome (A. U. C.). This date has been followed ever since. But Jesus was born before the death of Herod, and Josephus [40] and Dion Cassius fix the death of Herod in the year 750 A. U. C. Herod died that year, just before the Passover, and shortly after an eclipse of the moon, which took place on the night between the 12th and 13th of March. Jesus was born several months previous to the death of Herod, either toward the end of the year 749 A. U. C. (B. C. 5) or at the beginning of the year 750--B. C. 4] of Herod [This man was born at Ascalon, B. C. 71, and died at Jericho, A. D. 4. His father was an Edomite, and his mother an Ishmaelite. He was a man of fine executive ability and dauntless courage, but was full of suspicion and duplicity, and his reign was stained by acts of inhuman cruelty. He enlarged and beautified the temple at Jerusalem, and blessed his kingdom by many other important public works] the king [The life of Herod will be found in Josephus' Antiquities, Books 14-17. He was not an independent monarch, but a king subject to the Roman Empire.] behold, Wise-men [This word designates an order, or caste, of priests and philosophers (called magi), which existed in the countries east of the Euphrates, from a very remote period. We first find the word in Scripture at Jer_39:13, in the name rab-mag, which signifies chief magi. This class is frequently referred to in the Book of Daniel, where its members are called magicians, and it is probable that Daniel himself was a rab-mag ( Dan_5:11). The order is believed to have arisen among the Chaldeans and to have come down through the Assyrian, Medean and Persian kingdoms. The magi were, in many ways, the Levites of the East; they performed all public religious rites, claimed exclusive mediatorship between God and man, were the authority on all doctrinal points, constituted the supreme council of the realm, and had charge of the education of the royal family. The practiced divination, interpreted auguries and dreams, and professed to foretell the destinies of men. They were particularly famous for their skill in astronomy, and had kept a record of the more important celestial phenomena, which dated back several centuries prior to the reign of Alexander the Great. They were probably originally honest seekers [41] after truth, but degenerated into mere imposters, as the Bible record shows ( Act_8:9-11, Act_13:8). Nothing is said as to the number who came nor as to the country whence they came. The number and quality of the gifts has become the foundation for a tradition that they were three kings from Arabia, and during the Middle Ages it was professed that their bodies were found and removed to the cathedral at Cologne. Their shrine is still shown there to credulous travelers, and their names are given as Caspar, Melchior, and Balthazar] from the east [Probably from Persia, the chief seat of the Median religion. Jews dwelling in Persian provinces among the Parthians, Medes, and Elamites ( Act_2:9) may have so prepared the minds of the magi as to set them looking for the star of Bethlehem. But in addition to the knowledge carried by captive Israelites, the men of the East had other light. The great Chinese sage, Confucius (B. C. 551-479), foretold a coming Teacher in the West, and Zoroaster, the founder of the Persian religion, who is thought to have been a contemporary of Abraham, had predicted the coming of a great, supernaturally begotten Prophet. To these Balaam had added his prophecy ( Num_24:17). Moreover, the Septuagint translation made at Alexandria about 280 B. C. had rendered the Old Testament Scriptures into Greek, the language of commerce, and had carried the knowledge of Hebrew prophecy into all lands, and had wakened a slight but world-wide expectation of a Messiah. The Roman writers, Suetonius (70-123, A. D.) and Tacitus (75-125, A. D.) bear witness to this expectation that a great world-ruling king would come out of Judæa. But all this put together can not account for the visit of the magi. They were guided directly by God, and nothing else may have even influenced them] came to Jerusalem [They naturally sought for the ruler of the state at the state's capital. They came to Jerusalem after Jesus had been presented in the temple, and taken back to Bethlehem, and, therefore, when the infant Jesus was more than forty days old. They must have come at least forty days before the death [42] of Herod, for he spent the last forty days of his life at Jericho and the baths of Callirrhoe; but the wise men found him still at Jerusalem. Jesus must, therefore, have been at least eighty days old when Herod died], saying, 2 Where is he [They seem to have expected to find all Jerusalem knowing and worshiping this new-born King. Their disappointment is shared by many modern converts from heathendom who visit so-called Christian countries, and are filled with astonishment and sadness at the ignorance and unbelief which they discover] that is born King of the Jews? [These words were calculated to startle Herod, who was by birth neither king nor Jew. This title was accorded to Jesus by Pilate, who wrote it in his inscription, and caused it to be placed over the head of Christ upon the cross. None has borne the title since; so Jesus has stood before the world for nearly two thousand years as the last and only king of the Jews. The king of the Jews was the prophetically announced ruler of all men] for we saw [Those in the pagan darkness of the East rejoiced in the star. It was as a light that shineth in a dark place ( 2Pe_1:19). But those in Jerusalem appear not to have seen it, and certainly ignored it] his star [The great astronomer Kepler, ascertaining that there was a conjunction of the planets Jupiter and Saturn in 747 A. U. C., to which conjunction the planet Mars was also added in the year 748, suggested that this grouping of stars may have formed the so-called star of Bethlehem. But this theory is highly improbable; for these planets never appeared as one star, for they were never nearer to each other than double the apparent diameter of the moon. Moreover, the magi used the word "aster," star, not "astron," a group of stars. Again, the action of the star of Bethlehem forbids us to think that it was any one of the ordinary heavenly bodies. It was a specially prepared luminous orb moving toward Bethlehem as a guiding sign, and resting over the house of Joseph as an identifying index] in the east [the magi were in the east; the star was in the west], and are come [if the reign of Edomite Herod began to fulfill the first part of Jacob's [43] prophecy by showing the departure of the scepter from Judah ( Gen_49:10), the coming of the Gentile magi began the fulfillment of the second part by becoming the firstfruits of the gathering of the people] to worship him. [Was their worship a religious service or a mere expression of reverence for an earthly king? More likely the former. If so, the boldness with which they declared their purpose to worship proved them worthy of the benediction of Him who afterwards said, "And blessed is he whosoever shall find no occasion of stumbling in me."] 3 And when Herod the king had heard it [his evil heart, full of suspicions of all kinds, caused him to keep Jerusalem full of spies; so that knowledge of the magi soon reached his ears], he was troubled, and all Jerusalem with him. [Herod was troubled because his succession to the throne was threatened, and Jerusalem was troubled because it dreaded a conflict between rival claimants for the throne. A short time before this, certain Pharisees had predicted that "God had decreed that Herod's government should cease, and his posterity should be deprived of it." In consequence, six thousand Pharisees had refused to take the oath of allegiance to Herod, and a great commotion had ensued (Josephus xvii. 2, 4). Herod was determined to maintain his rule at any cost. To secure himself against the claims of the house of the Maccabees, he had slain five of its princes and princesses, including his favored wife Mariamne, thus extirpating that line of pretenders. Of course, prophecy predicted that Messiah should have the kingdom; but Herod's sinful heart hoped that these prophecies would not be fulfilled in his own time. Modern Herods know concerning Christ's second coming, but hope that it will be postponed till their own career is finished. Modern Jerusalemites prefer their Herods with peace to Messiah with revolution. Multitudes rest under the dominion of Satan, because they fear the revolutionary conflict and struggle necessary to enthrone the Christ in his stead. Christ is the peace of the righteous, the trouble of the wicked. Imperfect knowledge of him troubles, but perfect knowledge and love cast out fear-- 1Jo_4:18.] 4 And gathering [44] together all the chief priests and scribes of the people [This is one of several expressions which designate the whole of or a portion of the Sanhedrin or Jewish court. This body consisted of seventy-one or seventy-two members, divided into three classes; namely, chief priest, scribes, or lawyers, and elders, or men of age and reputation among the people. The Sanhedrin was probably formed in imitation of the body of elders appointed to assist Moses ( Num_11:16). It is thought to have been instituted after the Babylonian captivity. As the scribes transcribed the Scriptures, they were familiar with their contents, and well skilled in their interpretation], he inquired of them [Herod shows that common but strange mixture of regard and contempt for the Word of God which makes men anxious to know its predictions, that they may form their plans to defeat him. The first inquirers for Jesus were shepherds, the second were wise men, the third was a king, the fourth were scribes and priests. He wakens inquiry among all classes; but each uses a different means of research. The shepherds are directed by angels; the wise men by a star; the scribes by Scriptures; the king by counselors] where the Christ [the fact that these foreigners came thus wondrously guided, coupled with the fact that the King they sought was one by birth (David's line having been so long apparently extinct), led Herod to the conclusion that this coming King could be none other than the Messiah] should be born. [Thus, by light from different sources, king and priests and people were informed of the fact that Messiah was newly born into the world, and the very time and place of his birth were brought to notice. God gave them the fact, and left them to make such use of it as they would.] 5 And they said unto him, In Bethlehem [It was generally known that Christ should be born in Bethlehem ( Joh_7:42). The very body or court which officially announced the birthplace of Jesus subsequently condemned him to death as an imposter] of Judæa: for thus it is written. [The quotation which follows in the Mat_2:6 is taken from Mic_5:2-4, but is freely translated. The translation sets the words of Micah in the language of the times of Herod, and therefore resembles some of our modern attempts at Biblical revision. The use which the scribes made of this prophecy is very important, for it shows that the Jews originally regarded this passage of Scripture as fixing the birthplace of Messiah, and condemns as a fruit of bigotry and prejudice the modern effort of certain rabbis to explain away this natural interpretation] through the prophet, 6 And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel. 7 Then Herod privily [Herod did not wish to give the infant claimant the honor and prestige of an open and avowed concern about him. Moreover, had he openly professed a desire to worship the new King, all Jerusalem would have been conscious of his hypocrisy, and some would have found it hard to keep silent] called the Wise-men, and learned of them [Though Herod sought Christ from improper motives, yet he used the best methods. He asked aid of those versed in the Scriptures, and also of those proficient in science] exactly what time the star appeared. [That he might ascertain, if possible, exactly on what night Christ had been born.] 8 And he sent them to Bethlehem [thus answering their question asked in Mat_2:2], and said, Go and search out excatly concerning the young child; and when ye have found i him, bring me word that I also may come and worship him. [His meaning was, That I may come with my Judas kiss to betray and to destroy. Duplicity was a well-known characteristic of Herod. He had Aristobulus, the high priest, drowned by his companions while bathing, though they seemed to be only ducking him in sport. In this case Herod concealed fraud beneath an appearance of piety. Religion is one of the favorite masks of the devil ( 2Co_11:13-15). It is as hard for the ambitious to avoid hypocrisy as it is for the rich to shun avarice.] 9 And they, having heard the king, went their way [No scribes were with them. The scribes were content with the theory as to the place of [46] Christ's birth, but desired no practical knowledge of the Babe himself]; and lo, the star, which they saw in the east, went before them [guiding them], till it came and stood [thus stopping them] over where the young child was. [A real or ordinary star would have stood indiscriminately over every house in Bethlehem, and would have been no aid whatever toward finding the right child. For planets to stand over any place, they must be in the zenith and have an altitude of ninety degrees. This star, therefore, could not have been a conjunction of planets, for their altitude at Bethlehem is fifty-seven degrees, and seen that this angle they would have led the magi on down into Africa. The magi were undoubtedly favored with a special revelation as to the Babe and the star. It was probably given in a dream similar to that spoken of in Mat_2:12. The star, as one of the temporary incidentals of Christianity, faded away; but the Sun of righteousness which took its place in the spiritual firmament shines on, and shall shine on forever.] 10 And when they saw the star, they rejoiced [a comfort restored is a comfort multiplied] with exceeding great joy. [The return of the star assured them that God would lead them safely and surely to the object of their desires. Their joy was such as comes to those who come from seasons of dark doubt to the glories of light and faith. The star enabled them to find Jesus without asking questions, and bringing such public attention to him as would aid Herod in preventing his escape. Since the magi were guided by a star, they were forced to enter Bethlehem by night, and this contributed to the privacy of their coming and the safety of Jesus.] 11 And they came into the house [the humble home of the carpenter might have shook their faith in the royalty of the son, but the miraculous honors accorded him in the star and the Scripture raised him in their estimation above all the humiliation of external circumstances], and saw the young child with Mary his mother [she was the only attendant in this King's retinue--the retinue of him who became poor that we, out of his poverty, might be made rich]; and they [47] fell down [The usual Oriental method of showing either reverence or worship] and worshipped him [It is safe to think that the manner in which they had been led to Jesus caused them to worship him as divine. Their long journey and their exuberant joy at its success indicate that they sought more than the great king of a foreign nation. The God who led them by a star, would hardly deny them full knowledge as to the object of their quest. Had their worship been mere reverence, Mary would, no doubt, have been included in it. We should note their faith. They had known Christ but one day; he had performed no miracles; he had none other to do him homage; he was but a helpless Babe, yet they fell down and worshiped him. Their faith is told for a memorial of them. They worshiped him not as one who must win his honors; but as one already invested with them. When we come to Christ, let us come to worship, not to patronize, not to employ him for sectarian uses, not to use him as an axiom on which to base some vapid theological speculation]; and opening their treasures they offered unto him gifts [Oriental custom requires that an inferior shall approach his superior with a gift. These gifts probably contributed to the sustenance of the parents and the child while in Egypt], gold and frankincense [A white resin or gum obtained by slitting the bark of the Arbor thuris. The best is said to come from Persia. It is also a product of Arabia. It is very fragrant when burned] and myrrh. [It is also obtained from a tree in the same manner as frankincense. The tree is similar to the acacia. It grows from eight to ten feet high, and is thorny. It is found in Egypt, Arabia, and Abyssinia. Myrrh means bitterness. The gum was chiefly used in embalming dead bodies, as it prevented putrefaction. It was also used in ointments, and for perfume; and as an anodyne it was sometimes added to wine.] 12 And being warned i of God in a dream [this suggests that as they came by night, so they were aroused and caused to depart by night, that their coming and going might, in no way, betray the whereabouts of the infant King] that they should not return to Herod, they [48] departed into their own country another way. [They took the road from Bethlehem to Jericho, and thus passed eastward without returning to Jerusalem.]
[FFG 40-49]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv1, 2, 4 Herod the king
Herod the king
Called Herod the Great, son of Antipater, an Idumean Gen 36:1 (See Scofield "Gen 36:1") and Cypros, an Arabian woman. Antipater was appointed procurator of Judea by Julius Caesar, B.C. 47. At the age of fifteen Herod was appointed to the government of Galilee. B.C. 40 the Roman senate made him king of Judea. An able, strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the temple which was the centre of Jewish worship in the time of our Lord.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 2. The King Worshipped by Gentiles;
2. The King Worshipped by Gentiles;
Jerusalem in Ignorance of Him;
Read full note →
the Child Persecuted.
1. The Visit of the Wise Men.(Mat 2:1-12.)
2. The Flight into Egypt. (Mat 2:13-18.)
3. The Return from Egypt. (Mat 2:19-23.)
CHAPTER 2
The second chapter in Matthew relates events which are nowhere else recorded in the Gospels. For this reason, and this is the only reason, the authenticity of the chapter has been doubted more than once. All that which the second chapter contains belongs properly into the Jewish, dispensational Gospel, and would indeed be entirely out of place in the other three Gospels, therefore the Holy Spirit has seen fit to put it only in the first Gospel. The chapter contains the story of the coming of the Magi or wise men to Jerusalem in search of the King of the Jews, to worship Him, and to bring Him the gifts they had brought from afar; the wrath of Herod the king, and the flight of the child into Egypt, the slaughter of the children in Bethlehem, the return from Egypt, and the dwelling of the Lord in Nazareth as the rejected One. All these events are foretold in the Old Testament, to which we are referred and where we learn the meaning of them. The chapter is an intensely interesting one, full of important teachings. It gives us in a nutshell the story of the entire Gospel. The true King is not known in Jerusalem, the City of a great King; in His own royal residence, His people do not know He has come. Strangers from distant lands seek Him and are desirous to know and to worship Him. Still worse, the ecclesiastical authorities, the chief priests and the scribes, are indifferent, and the civil ruler is filled with hatred against Him and seeks His life, and later both combined to kill Him. Thus in one of the shortest chapters and narratives the trend of the whole Gospel is given. But it is reaching still farther. The whole history of the kingdom of the heavens in its hidden form is here outlined, and the character of the entire new dispensation is manifested.
“Now Jesus having been born in Bethlehem of Judea in the days of Herod the king, behold Magi from the East arrived in Jerusalem, saying, Where is He that hath been born, King of the Jews, for we have seen His star in the East and have come to worship Him?” (Mat 2:1-2.)
The first question would be to ascertain the time when these wise men came to Jerusalem. It is generally believed that it was immediately after the birth of our Lord Jesus Christ. The old masters have taken most of the subjects for their paintings from biblical history, but many of these productions, if not all, are unscriptural and misleading. Thus the birth of the Saviour has been put on canvas, so familiar to our readers, a stable, a manger, Mary and Joseph, domestic animals, a star shining over the building, shepherds with their staffs on the one hand and on the other three gaudily attired persons on their knees, glittering crowns on their heads, and in the extended hands the gift upon which the eyes of the babe rest. Such a picture of course is incorrect. The authorized version, too, has helped such a wrong conception along by having it translated, “But when Jesus was born.” The correct reading is, But Jesus having been born, that is some time after and not immediately after. Other evidences in the chapter show that the child must have been about a year old when the visit of the wise men occurred. They had seen His star, announcing to them in their far away homes that the expected king had been born. They had to travel over a large territory, and the journey must have taken many months, and then there is nothing to show that they started at once. In the eleventh verse we read, “And when they had come into the house, they saw the young child with Mary His mother, and they fell down and worshipped Him.” In Luke it says, “And she brought forth her first born Son, and wrapped Him in swaddling clothes and laid Him in a manger, because there was no room for them in the inn.” In Matthew it is a house where the child is found, in Luke there was no room in the inn. Perhaps the most important evidence is in the sixteenth verse. Herod had privately called the wise men and inquired of them exactly the time that the star appeared. Their answer is not given, but from the sixteenth verse we may conclude that Herod had received a very definite answer by which he knew that the child could not be over two years old.
The second question would be about these strange visitors, who came to do homage before the King. Who were they? How many of them came? They are called in the Greek, Magi from the East. Magi is the name by which in olden times a large class of people, who were occupied with occult things, were known. These were the astrologers, interpreters of dreams and omens, medical men, necromancers, etc. Among the Persians and Medes they formed a special class of priests, and were chiefly occupied with foretelling events from the stars, and preparations of medicines for bodily ills. From Magi has come the more modern word magic; in an evil sense, sorcerer. Daniel was chief over such a class of wise men. “And the king made Daniel to be chief governor over all the wise men of Babylon” (Dan 2:48). These wise men of the East were not all impostors. Many of them were earnest seekers after the truth, and students of natural forces. They did not have the true light. What a significant fact it is that now in the beginning of the twentieth century, in the midst of so-called Christian nations, soothsayers, readers of “human destiny” through the stars, those who claim to ask the dead, others having familiar spirits, are practicing their deceptions, wickedness and abominations, and are advertising their evil things openly, and find among these so-called “Christians” thousands and thousands to consult them. It cannot be otherwise. The true Light rejected, the truth not believed, strong delusions and utter darkness follow (2Th 2:1-17). The Magi here were unquestionably earnest seekers after truth. There is nothing to show how many came thus to Jerusalem. That three came and that these three were kings is incorrect. We would rather think that a larger number made their appearance in the city, followed perhaps by a large train of attendants. Their appearance in number was striking enough to startle Jerusalem, and to bring trouble into the heart of its wicked king.
They had seen “His star,” the star of the born King of the Jews. There has been much speculating about the star, likewise. Many think that the star was a constellation of Jupiter and Saturn. The great astronomer, Kepler, issued in 1606 a book in which he attempted to show the year of the birth of our Lord by such a constellation. In 1463 the great Jewish teacher, Abarbanel, concluded from a similar constellation which happened then that the coming of the Messiah must be near. But it does not say stars, but it is star, and that His star. It is also incorrect to think that the star guided the Magi from the East across an immense stretch of country and brought them at last to Jerusalem. The star they had seen in the East went before them only after they had departed from Jerusalem. It says then, “When they saw the star they rejoiced with exceeding great joy.” This shows that for a time they did not see the star. Perhaps in their ancient traditions there was something left of Balaam’s prophecy (Num 23:1-30; Num 24:1-25). Might they not have had fragments of Daniel’s prophecies? It is a well known fact that throughout the East there was at that time a universal expectancy of the coming of a King, and Jerusalem was connected with this King. A similar expectancy is even now noticeable among Oriental nations. A marvelous light was seen by these men. It burst forth in a brilliant brightness, as once more in the near future the heavens will be lit up by the sign of the Son of man, returning in power and glory. With that strange light in the heavens, a brilliant star, the intelligence was conveyed to them that the King, the One who is the desire of all nations (Hag 2:3) was born. And that light was sufficient for these seekers to make them set out with their gifts, to undertake the long and dangerous journey to find the King and bow before His royal person.
What a day it was when they arrived at last in Jerusalem, not guided there by the star, but by the knowledge that in Jerusalem the King was to reign, and where they expected to find Him! But what did they find? Jerusalem under the regime of an Edomite. Herod upon the throne and his heart filled with Edomite hatred. No question that these evil rulers, including this one, are types of the final usurper, the Antichrist, whom the Lord will find in possession of the city when He comes the second time, and whom He will destroy with the breath of His mouth and the brightness of His coming. “Where is He that hath been born King of the Jews?” Where is He? In vain they go after their long journey through the streets of Jerusalem asking the question; there is no answer. The great city with its magnificent religious institutions, its wonderful Herodian temple, then still in process of erection, its aristocratic priesthood and benevolent institutions, had no knowledge of that King; nay, they did not desire that King to come, they were self-satisfied. This foreshadows the whole story of the rejection of the King, the Lord from heaven, that there was not alone no room for Him in the inn, but there was likewise no room for Him among His own; they received Him not. Herod, the king, was troubled and all Jerusalem with him. He feared for his throne, which was not his. Jerusalem knew what Herod’s fear meant -- rebellion, bloodshed, and suffering.
How true this is still, and how truly it describes the entire dispensation in which we live! Jerusalem knows not the King, has rejected Him who is their Messiah, and ever since, Jerusalem and Israel’s sad history of blood and tears has begun and will surely not end till the false king is dethroned and Jesus of Nazareth, the King of the Jews, is crowned as Lord of all.
And these men from the East were not Jews, they were not Israelites, but Gentiles. For months, while Jerusalem is not acquainted with the fact of the birth of the long promised One, they had knowledge that He had come. Gentiles were first to acknowledge and to worship Him. The first became last and the last became first. By their fall salvation has come to the Gentiles to provoke them to jealousy. He, the Saviour, is first, a light for the “unveiling of the Gentiles, but in the end, too, the glory of Thy people Israel” (Luk 2:32). Still it is to be seen here likewise that not all the Gentiles came to worship Him, only a small number, and so throughout this dispensation the promise is not that the nations will walk in His light and worship Him, but only a people is called out from the nations for His name. We will see later in the exposition of this chapter that these Gentiles who came to Jerusalem are typical of all the nations going up to Jerusalem to worship the King, the Lord of Hosts.
But in Jerusalem there was not only a king who was the enemy of the right heir to David’s throne, but there were the religious leaders of the people, the Pharisees, the scribes, the priests and the chief priests. The learned doctors of the law, the students of prophecy, the orthodox; had they no knowledge of Him of whom Moses and the Prophets spoke? Surely if they hear He has come they will run to meet Him and welcome Him! Far from it; they were ignorant, likewise, and all indifferent to the startling news which had come to Jerusalem from such an extraordinary source.
“And when Herod the king heard it he was troubled, and all Jerusalem with him; and having gathered together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. And they said unto him, In Bethlehem of Judea; for it is written through the prophet, And thou Bethlehem in the land of Juda, art in no wise least among the governors of Juda; for out of thee shall come forth a leader who shall be a shepherd to my people Israel.”
By order of the king they were called together, not in a special session of the Sanhedrin, but in a larger gathering, all the chief priests and scribes are commanded to show themselves and to produce the scrolls of the law, the prophets and the writings. And now Herod puts his question, Where is Messiah to be born? The answer comes at once from the prophecies of Micah in the beginning of the fifth chapter, “Bethlehem in Juda.” There was no dissenting voice. They were all orthodox and had a perfect knowledge of the scriptures, but it was head knowledge, and their consciences were not touched by it. The quotation itself differs from the original Hebrew and from the Septuagint. They used undoubtedly the text from a Chaldee paraphrase. The meeting is dismissed and all goes on in its usual way. Nothing is said that these priests and scribes were awakened and joined the seeking strangers to find Him, who is their Messiah. Sad was their state. Knowledge sufficient, but no interest in Him, no love for Him, the living Word. Their hearts were not filled with joy, and perhaps in their indifference the incident was soon forgotten, till one day the slaughter of the children in Bethlehem reminded them once more of what had happened. It is the first time we meet these chief priests and scribes in the Gospel; they will soon stand before us in all their religiousness in another character. Indifferent they were once, and soon we shall see them in their hatred, wickedness, and at last, with a perfect knowledge of the person who is in their midst, they deliver Him into the hands of the Gentiles.
And is this not true in Christendom at this present time? How much there is of religiousness, rituals, ceremonies and creeds of men, but with all this it is nothing but profession outwardly, the heart cares not for Him and has no interest in Him. The indifference of our times in the midst of Christendom is appalling. There is no interest in the coming again of our Lord as there was no interest in the religious leaders of the people at His first coming. Indifference ends with this age also in opposition and apostasy, followed by judgment. Perhaps for the first time had these wise men from the East heard the Word of God. The flash of light, the brilliant star, that supernatural sign, was sufficient to start them on their way. The light they had they followed, and soon there is added to it. The Word of God they heard perhaps not at all from any of the scribes and chief priests. These strangers were despised by them and considered as dogs, in spite of the prophetic scriptures which speak of the salvation of the Gentiles. The presence of them in Jerusalem should have taught them the fulfillment of prophecy. No, not the scribes and chief priests acquaint the wise men with the Word, but wicked King Herod, with his wicked thoughts and intentions, transmits it to them. “Then Herod, having privately called the Magi, inquired of them exactly the time that the star appeared; and sending them to Bethlehem he said, Go and search out exactly about the child and when ye have found Him bring me back word, that I may come and worship Him also.” They are obedient to the word spoken; though it came from Herod’s lips, it was nevertheless the truth. Jerusalem is left behind, and their faces are set towards Bethlehem. “When they had heard the king they departed; and lo, the star they had seen in the East went before them until it came and stood over where the young child was. And when they saw the star they rejoiced with exceeding great joy.”
The question has been raised, Where did they find the child? In Luke we read, “And when they had performed all these things according to the law of the Lord, they returned unto Galilee, their own city Nazareth” (Luk 2:39). Now if the wise men came about a year later, did they find the child in Bethlehem or were they guided all the way up to Nazareth? We think they were guided by the star to Bethlehem in fulfillment of the word they had heard. Bethlehem is in a southern direction from Jerusalem and Nazareth directly north. They were put without question on the right road by Herod, when the star appeared again. But if the parents were in Bethlehem a year later with the child, why did they go there? The Gospel of Luke gives the answer. “Now His parents went to Jerusalem every year at the feast of the Passover. And when He was twelve years old they went up to Jerusalem after the custom of the feast” (Luk 2:41-42). This brings out that they were a year after again in Jerusalem for the feast, and were therefore not in Nazareth. Bethlehem was truly their city, and the very short journey was made there from Jerusalem, where the wise men now found the young child with Mary His mother.
“And having come into the house they saw the little child with Mary, his mother, and falling down did Him homage. And having opened their treasures, they offered him gifts, gold, frankincense and myrrh.” With exceeding great joy they had welcomed the reappearing of the star; it came and stood over the place where the child was. They enter into the house and find the little child and Mary, his mother. Even the order of words teaches us something. It is not Mary, his mother, and the little child, but the one who is God manifested in the flesh stands first, and Joseph is not at all mentioned. What a rebuke to the corrupt systems in Christendom where Mary and Joseph occupy a prominent place and are worshipped. The wise men worshipped Him, there was no adoration for Mary, while Joseph was completely ignored. All the worship and bowing of knee is for Him of whom it is written that at His name every knee should bow, of heavenly and earthly and infernal beings, and every tongue confess that Jesus Christ is Lord, to God the Father’s glory (Php 2:10). The outcome of their long and tedious journey, of their searching and seeking Him who is the King, was worship. A little light was followed, and soon the increase came. The Word of God showed them the way, and there was a second outburst of light from the star which brought them to the right place. What else could they do then but do homage to Him and to adore Him? Their first business was worship. It should be so with every true believer. We often hear it said, “saved to serve.” This is not strictly true. We are saved by grace to worship and adore our God and Father and His Son, our Saviour and Lord. Service comes in, too, but only after worship. Where grace is rightly understood there will be a great deal of worship and praise, followed by true service, but where there is a dim conception of what God has done for us, what He has made us in His Son, and where that blessed and comforting doctrine, the assurance of salvation, is not known, there will be much service or attempted service, with much unrest, but little worship, or none at all. May our readers understand that worship stands first and is the first thing. The Father seeks worshippers (Joh 4:23). We are saved by grace to be worshippers of Him. All our joy and peace as believers, as well as fruit bearing, comes from being at His feet and doing homage to Him.
How long the worship of the wise men lasted we do not know, nor how long they tarried. After their worship they opened their treasures and offered to Him gifts, gold, frankincense and myrrh. This was their service, the offering of gifts.
Prophetically, this homage of the wise men, and the gifts they brought, is of much importance. It was, of course, and still is a custom of the Orient to appear before a person of royal descent with many presents, but here we have more than a simple custom. Without knowing it, nor knowing the significance of what they did, their hands, in selecting the gifts, were divinely guided. As King they had sought Him, as such they worshipped Him, and now the presents are in full harmony with the character of the King. The gold speaks of His divine and kingly glory, the frankincense of the fragrance of His life, as Son of God in power, according to the spirit of holiness, and myrrh, the balsamic juice of Arabian myrtle, which is used for burial, speaks of His death, that this King is to lay down His life. What lessons there come even from the gifts the wise men spread before our Lord.
Quite often we are told that this is in fulfillment of Isa 60:6. However, in looking at this passage, we discover that the wise men could not be spoken of there, nor that they fulfilled that prophecy. We read in Isaiah: “They shall bring gold and frankincense, and shall proclaim the praises of the Lord.” We notice at once that Isaiah does not say anything at all about myrrh. Why, then, is there no myrrh in Isaiah, and why is there a mention made of myrrh by Matthew? The passage in Isaiah refers to the coming of the Gentiles at the time when the rejected King has come again in power and in glory, and is King of kings; hence there is no need of myrrh. The whole scope of Isa 60:1-22 brings this out. “For behold, darkness shall cover the earth, and gross darkness the nations (yet to come during the tribulation), but the Lord shall arise upon thee (Israel) and His glory shall be seen upon thee. And nations shall come to thy light, and kings to the brightness of thy rising.” If we read through this chapter we find multitudes coming, and they seek not a small humble house like the wise men did, but they seek the house of glory, and there they meet the King of Glory in His beauty, and spread before Him gold and frankincense, shouting aloud His praises and the glory of His name. What a glorious chapter this is, and, oh, the joy which fills us as believers in the anticipation when all this shall be so. May it soon be when violence shall no more be heard in the land, desolation nor destruction within thy borders; but thy walls shall be called salvation and thy gates praise. We would say, then, that it is incorrect to state that the wise men came in fulfillment of Isa 60:6; they were but faint types of what shall take place after the Glory, when no more bloodthirsty Herod will be upon the throne, and Jerusalem and not Bethlehem will be the city to which the Gentiles journey, the city of a great King.
“And being divinely instructed in a dream not to return to Herod, they departed into their own country another way.” This is all the Word has to say about the departure of these strangers. After their worship and offering of gifts, divine guidance instructs them. It is guidance, likewise, we have as believers, but it is a guidance through the Spirit in the Word.
“Now they having departed, behold an angel of the Lord appeared in a dream to Joseph, saying, Arise, take to thee the little child and His mother, and flee into Egypt, and be there until I shall tell thee; for Herod will seek the little child to destroy it. And having arisen, he took to him the little child and His mother by night, and departed into Egypt, and he was there until the death of Herod, that it might be fulfilled which was spoken by the Lord, through the prophet, saying, Out of Egypt have I called my Son” (verses 13-15). Thus the narrative continues. The child is the only prominent figure in it. There is a spurious gospel, called the Gospel of the Infancy of our Lord, (Evangelium Infantiae), in which the flight to Egypt is adorned with many miracles. We mention some of them. Idols broke to pieces wherever the child came; the three-year-old child of an Egyptian priest who was possessed by demons put a swaddling cloth of the child upon his head, and the demon fled; a woman possessed by a demon was healed by looking upon Mary; robbers fled in terror before the child; all manner of diseases were healed, including leprosy, etc. The whole book shows that it is a counterfeit, gotten up by some one who favored the worship of Mary and the child. How simple the story is here in Matthew. The child is dependent upon Joseph, who is now mentioned, and in poverty, under great danger, at night, they had to flee. God could have transported His Son by a miracle, but the Son of God had become man, and now it was for Him to enter into all. He has to go the long and weary road. The cause of the flight was Herod, who under the power of Satan sought the life of the child. He shows himself here as the murderer from the beginning. Satan is that still, the great red dragon with seven heads and ten horns, ready to devour the man-child (Rev 12:1-17). The place of refuge is Egypt. There He is to go, to be called back after a while in fulfillment of the prophetic Word, “Out of Egypt have I called my Son.”
This prophecy is found in Hos 11:1. “When Israel was a child then I loved Him, and called My Son out of Egypt.” This was spoken about 700 years before and is about Israel, but here we learn through the Holy Spirit its true and full meaning. Jews, infidels and higher critics have stumbled at this, but how simple even this is, no difficulty, as commentaries sometimes say. Israel is, according to Exo 4:22, God’s first born Son, and in Jer 31:9, we read, “I am a father to Israel and Ephraim is my first born.” Christ and Israel are closely identified in the prophetic Word. Thus the Messiah, our Lord, is called in Isaiah the servant of the Lord, and Israel is spoken of there, too, as the servant of the Lord, that is Israel’s Messiah is the servant of the Lord through whose obedient suffering and death Israel becomes at last in the earth the righteous servant of Jehovah. Israel is God’s first born, but the Lord Jesus Christ is not alone the only begotten of the Father, but also the first born from the dead. In resurrection He will be the first born among many brethren, which is the Church, His body. But through Him and in Him alone, Israel, God’s earthly people, His first born will become that for which God has called them according to His merciful purposes. Israel’s history beginning with Egypt, has been a history of sin, disobedience, apostasy and shame. Therefore the true One had to come, the true servant of the Lord in obedience -- obedience unto death. He had to go through the history of His people. This is the reason why He had to go down to Egypt, the house of bondage. Of course, there was no bondage for Him. And when He is called out of Egypt, He comes to pass through the wilderness to be tested and tried, going the long journey through all in the spirit of holiness without sin, far different from that which Israel was. How blessedly He became identified with all.
In the following three verses we read of the satanic rage of Herod when he finds that the wise men did not return and all the boys in Bethlehem and in all its borders from two years and under were slain. “Then it was fulfilled that which was spoken through Jeremiah the prophet, saying: A voice has been heard in Rama, weeping and great lamentation; Rachel weeping for her children, and would not be comforted, because they are not.” The wicked deed is but a beginning of the sorrows of Israel on account of the rejection of the King. His blood indeed has been upon them and their children, the worst is still to come in the time of Jacob’s trouble when the false Messiah will be like Herod, shedding their blood. The quotation is from Jer 31:15. It is an application here of that prophecy. Rachel was buried near Bethlehem. Dying there she called the son who was born to her Ben-oni, which means the son of my sorrow, but his father Jacob soon changed his name, and the son of sorrow becomes Benjamin, which means, the son of the right hand. Rachel is seen here as weeping and lamenting over the slaughtered children, the children of Bethlehem. They were no more, and would not be comforted. What greater crying and lamentation there shall be in the future in the land! In Jeremiah, in the context, we read: “Thus saith the Lord, refrain thy voice from weeping and thine eyes from tears -- they shall come again from the land of the enemy.” The child had escaped the murderous onslaught of Satan through Herod, but He comes back to lay down His life, that through death He might annul him who has the might of death, that is, the devil; and might set free all those who through fear of death through the whole of their life were subject to bondage (Heb 2:1-18). The return of the child, how long they stayed in Egypt is not said, is next described in our chapter and needs no further comment. The child is kept as He now keeps the feet of His saints, His church, and hades’ gates shall not prevail against it.
There is one more prophecy which is to be mentioned. “And having been divinely instructed in a dream, he went away in the parts of Galilee, and came and dwelt in a town called Nazareth; so that it should be fulfilled which was spoken through the prophets, He shall be called a Nazarene” (Mat 2:22-23). It is next to the questions from the first chapter in Matthew, the most important the inquiring Jew brings in reading the New Testament: “Where is it written, or in what prophet is it written, that Messiah should be called a Nazarene?” It does not say here that it is written by one prophet, but by the prophets. Therefore all the prophets have spoken of Him as being a Nazarene. A Nazarene is an inhabitant of Nazareth . That city is in Galilee, which is called the Galilee of the Gentiles, because so many Gentiles lived there. The Pharisees and scribes in Jerusalem hated and despised Galilee, and especially was Nazareth despised. The inhabitants were called Am-horatzim, that is ignorant men. Even the Galileans looked down upon the town and despised everybody who lived there. The ruin and corruption was there the greatest. Therefore we read in another Gospel: “Can any good thing come out of Nazareth ?” To that mean, despised place the Son of God is to go, there He, who was rich in all eternity, found His abode. Now, this is spoken by all the prophets, that the Messiah, the Saviour, was to be rejected by men. The rejection began with the very start, and there in the little town He is to spend thirty years of His life, and when He comes forth and begins His ministry in Galilee, it is only to be rejected again, ending at last in Jerusalem outside of the camp. How true, He was despised and rejected of men. And our place is with Him now in rejection, outside of the camp, to bear His reproach. May this be our place, and like Him, the leader and completer of the faith, may we, for the joy set before us, endure the cross and despise the shame.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 2, 4, 8, 9 The Wise Men from the East.
The Wise Men from the East.
v. 1. Now when Jesus was born In Bethlehem of Judea, in the days of Herod the king.
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The transition which the evangelist employs fitly connects the narrative of the circumstances surrounding the birth of the Savior with the story of the adoration of the Magi. It is an account of the "reception given by the world to the new-born Messianic king. Homage from afar, hostility at home; foreshadowing the fortunes of the new faith: acceptance by the Gentiles, rejection by the Jews. " While Matthew does not fix the time of the nativity so exactly as Luke, chapter 2:1-2, he nevertheless mentions a very important point which corroborates the Old Testament prophecy in a most remarkable manner. For Herod, was king at this time. History calls him Herod the Great, since he was great in political sagacity, great in diplomatic shrewdness, great in energy which expended itself in works of external beauty and grandeur, but also great, almost incredibly so, in wickedness. He was the son of the Idumean Antipater, Roman procurator of Judea. His ambition succeeded in winning for him the governorship of Galilee when he was but twenty-five years of age. He next became governor of Coele-Syria, the fertile valley between the Lebanon and Anti Lebanon mountain ranges, including southern Syria and Decapolis, and later was made tetrarch by the Roman triumvir Antony. Driven from his province, where his standing with the people had always been insecure, by the Maccabean Antigonus, Herod fled to Rome, gained the help of Antony and Augustus, and was declared king of Judea by the Roman senate, 714 years after the founding of Rome, 37 B. C. It was necessary for him to win his kingdom by force of arms, but once in possession of it, he proceeded to use his power in a cruel and ruthless manner for his own aggrandizement. He flattered the influential party of the Pharisees by the erection of the magnificent Temple and by other feigned tokens of religious zeal; he courted the favor of Rome by a fawning servility, by various concessions to heathenism, and by the introduction of Grecian customs. Of his ten wives, he executed the Asmonean Mariamne, daughter of Hircanus, and he caused three of his sons, Antipater, Alexander, and Aristobulus, to be put to death, not to mention a multitude of other executions which were as cruel as they were unjustified. By such a degree of bloodthirstiness was his reign characterized that the slaughter of the innocents at Bethlehem is omitted by secular historians as an insignificant episode. Such was the character of Herod the Great. And by the final definite establishment of his kingdom the word of the Lord was fulfilled: "The scepter shall not depart from Judah... until Shiloh come," Gen 49:10. See Gen 27:40. "In the first place, the evangelist cites Herod the king to remind of the prophecy of Jacob the patriarch, who had said, Gen 49:10: The scepter shall not be taken from Judah, nor a teacher out of his loins, until He comes that should come. From this prophecy it is evident that Christ must put in His appearance when the kingdom or government was taken from the Jews, that no king or ruler out of the tribe of Judah occupied it. That was done through this Herod, who was not from the tribe of Judah nor from the blood of the Jews, but of Edom, a stranger, established as a king of the Jews by the Romans; however, with great indignation of the Jews, so that he ground himself against them for thirty years, shed very much blood, and killed the best of the Jews, until he stunned and vanquished them. When this stranger, then, had ruled for thirty years and brought the government into his power, so that he sat in tranquility, and the Jews had yielded, since there was no more hope to get rid of him and therefore the prophecy of Jacob was fulfilled, then the time had come, then Christ came and was born under the first stranger, and appeared according to the prophecy. As though He would say: The scepter has ceased from Judah, a stranger is sitting over My people; now is the time that I enter and also become king, the government now pertains to Me."
In Bethlehem of Judea, Jesus was born, in accordance with prophetic utterance. This Bethlehem is distinguished from another village of the same name in Galilee, in the former tribe of Zebulon, Jos 19:15. The town of Christ’s birth is called Bethlehem-Judah, 1Sa 17:12, and Ephrath or Ephratah, Gen 48:7; Mic 5:2. It is situated on a small ridge or declivity overlooking a fertile farming country, whence its name, which signifies "house of bread," may have been suggested. It was a fitting name for the village which produced as its greatest son Him who is properly called the "Bread of Life," Joh 6:35-48.
Place and time of the nativity having been indicated, the evangelist now proceeds:
v. 1. Behold, there came wise men from the East to Jerusalem.
He introduces the new theme in a lively manner, also for the purpose of bringing out the contrast between the reigning king of Judea and these strangers from heathen lands. Wise men, or, more literally, Magi, he calls them, not kings, as the medieval legend has it, but the scientists of those days who, at many a court, formed the king’s privy council, Jer 39:3; Dan 2:48. They cultivated chiefly medicine, natural science, especially in its occult applications, the interpretation of dreams, astronomy, and astrology. "Therefore the Magi, or wise men, were not kings, but learned and expert people in natural science... The Magi were nothing else than what the philosophers were in Greece and the priests in Egypt, and such men as are with us the learned men of the universities; in short, they were the theologians and the learned men of Arabia Felix, just as if ecclesiastics and learned men from universities would now be sent to a prince. " Magi from the East they were, and Matthew probably used the vague indication of the locality intentionally. It matters little whether the men were from Arabia, or from Persia, or from Media, or from Babylon, or from Parthia. A tradition among the Jews has it that there were prophets in the kingdom of Saba and Arabia that were of the posterity of Abraham by Keturah, who transmitted the promise of God given to Abraham from one generation to the next. All this signifies nothing. But all the more important is the fact that these strangers from a far country come to Jerusalem on such an extraordinary errand. "Him whom His own would not seek or acknowledge, nor the inhabitants and citizens, this strange, foreign people sought in so many days’ journeying. To Him to whom the learned men and priests would not come and worship, to Him the soothsayers and astronomers come. That was truly a great disgrace for the entire Jewish land and people that Christ was born in the midst of them and they should first learn of it from strange, heathen, foreign people."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 9 General Information:
General Information:
A new part of the story begins here and continues through the end of the chapter. Matthew tells about Herod's attempt to kill the new King of the Jews.
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Bethlehem of Judea
"the town of Bethlehem in the province of Judea"
in the days of Herod the king
"when Herod was king there"
Herod
This refers to Herod the Great.
learned men from the east
"men from the east who studied the stars"
from the east
"from a country far east of Judea"
Where is he who was born King of the Jews?
The men knew from studying the stars that the one who would become king had been born. They were trying to learn where he was. AT: "A baby who will become the king of the Jews has been born. Where is he?"
his star
They were not saying that the baby was the rightful owner of the star. AT: "the star that tells about him" or "the star that is associated with his birth"
in the east
"as it came up in the east" or "while we were in our country"
worship
Possible meanings are 1) they intended to worship the baby as divine, or 2) they wanted to honor him as a human king. If your language has a word that includes both meanings, you should consider using it here.
he was troubled
"he was worried." Herod was worried that this baby would replace him as king.
all Jerusalem
Here "Jerusalem" refers to the people. Also, "all" means "many." Matthew is exaggerating to emphasize how many people were worried. AT: "many of the people in Jerusalem" (See: Metonymy and Hyperbole and Generalization)
translationWords
Jesus
Bethlehem
Judea
Herod the Great
learned men
Jerusalem
King of the Jews
worship
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 8 2:1-2 Attentiveness to the star indicates that the wise…
2:1-2 Attentiveness to the star indicates that the wise men were astrologers; their awareness of the Old Testament (perhaps Num 24:17) suggests that they were from Babylonia, where Jews were numerous. The men were Gentiles, which anticipates Gentile acceptance into the Kingdom of God (Matt 8:11-12; 15:21-28; 28:16-20). Throughout the entire Gospel, unlikely Gentiles worship the Jewish Messiah, while the Jewish leaders (Herod, high priests, teachers of religious law, Pharisees) oppose him.
2:1 Bethlehem was David’s hometown (1 Sam 16:1-13; John 7:42). • King Herod, or Herod the Great, had a meteoric career; he rose from being governor of Galilee to being king of Galilee, Judea, and Samaria (37–4 BC). His career was marked by unflinching loyalty to Rome, magnificent building enterprises (including a substantial renovation of the Temple in Jerusalem), family hostility, suspicion, and ruthless murder of his own family members (Josephus, Antiquities 15.7.1-5) and of innocent children (Matt 2:16-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.