“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.’ ”
Geneva Bible translators 1599 · Public Domain On vv3, 4, 6 Was much moved, for he was a stranger, and…
Was much moved, for he was a stranger, and came to the kingdom by force: and the Jews were troubled: for wickedness is mad and raging.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–6 2 Saying, Where is he that is born King…
2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
Ver. 2. Saying, Where is he that is born King of the Jews?] As presupposing a common notice. But the "kingdom of God cometh not by observation," Luk 17:21, neither is it of this world. Christ is somewhat an obscure King here, as Melchisedec was; and his kingdom consists in righteousness, and peace, and joy in the Holy Ghost, which the stranger worldling meddles not with, Pro 14:10; Rom 14:17. The cock on the dunghill esteems not this jewel.
Read full note →
For we have seen his star in the East] Some rumour of the star of Jacob they had heard and received, likely, either from Balaam’s prophecy, Num 24:17, who was an East countryman; or from the Chaldean sibyl, or from the Jews in the Babylonish captivity; and now they make their use of it. (Hugo. Postill.) But the Scripture giveth more grace, Jas 4:6. Only take heed that "ye receive not the grace of God in vain," 2Co 6:1.
And are come to worship him] With a religious worship; to kiss at his mouth, as the word signifieth; and as Pharaoh said to Joseph, they shall all kiss at thy mouth. Woe worth to us, if we kiss not the Son with a kiss of faith and love (προσκυνειν), since he is now so clearly revealed unto us, not by the sight of one star only, as to these, but by a whole heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of prophecy (how much more is this true of the holy Gospel?) more sure than the voice that came from heaven in the holy Mount (saith St Peter), whereunto we shall do well to take heed, as unto a light shining in a dark place, 2Pe 1:19. Besides the works of God, those regii professores, as one calleth them, those catholic preachers, Psa 19:2-3, those real postills of the divinity, Christ is purposely compared to sensible objects, as to the sun, stars, rose, rock, &c., that through the creatures, as so many optic glasses, we might see him that is invisible, having the eyes of our mind turned towards Christ, as the faces of the cherubim were toward the mercy seat.
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 vv2–5 Jerusalem was the metropolis of Judea; thither they come,…
Jerusalem was the metropolis of Judea; thither they come, as to the most likely place where to receive satisfaction. Of whom they inquired the Scripture saith not, but it is observable that they took notice that there was a person born who was to be an illustrious King of the Jewish nation, they speak not at all doubtfully as to that. This information they doubtless had from a Divine revelation, for although there was an extraordinary star appeared, which might let them know that God had produced, or was producing, so extraordinary a work of providence in the world, yet without a supernatural interpreter they could not have made so true and particular interpretation of it, as upon the sight of it to have come with such a confidence to Jerusalem, affirming that there was a King of the Jews born, and that this was his star, a light which God had put forth to direct that part of the world to the true Messiah. All guesses at the nature of this star, and the means how the wise men came to know that the King of the Jews was born upon the sight of it, and its motion, are great uncertainties; God undoubtedly revealed the thing unto them, and caused this extraordinary star, as at first to appear to confirm what he told them, so at last to appear directing them to the very house in which the young Child with his mother were.
And are come to worship him: whether worshipping here signifieth only a civil honour, which those Eastern nations ordinarily gave unto great princes, or that religious homage and adoration which was due unto the Messias, is variously opened by interpreters. It is said, Mat 2:11, they fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, frankincense, and myrrh. This might be upon a civil or upon a religious account; and doubtless was according to the revelation which they had, concerning which nothing can be certainly determined.
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 vv2–4 Observe here, 1. The enquiry that they make after…
Observe here, 1. The enquiry that they make after Christ: they do not ask whether he was born, but where he was born; not doubting of the fact, but ignorant of the place.
Observe, 2. The ground of their enquiry: For we have seen his star, They had seen a star; but how did they know it was his star? Probably by divine revelation; they had a light within,, as well as a star without, or they had never seen Christ. It is likely the Holy Spirit’s illumination accompanied the star’s apparition. As God made known the birth of Christ to the Jews by an angel, so he manifested the same to the Gentiles by a new-created star.
Read full note →
Observe, 3. The end of their journey; We are come to worship him; that is, to pay all that honour and homage which is due to a great and mighty prince; all that adoration and worship which belongs to the promised Messiah, the redeemer of the world. All honour and homage, all glory and worship, is due to Christ from the sons of men, and will be given him by those that know him.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–6 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:
Read full note →
"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 vv2, 4, 6 To do him homage - To pay him that…
To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–6 Verse 2. We have seen his star] Having discovered…
Verse 2. We have seen his star] Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Nu 24:17. See the note there.
In the east] εν τη ανατολη, At its rise. ανατολη and δυσην are used in the New Testament for east and west.
Read full note →
To worship him.] Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. AYEEN AKBERY, vol. iii. p. 227.
As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See Clarke on Mt 2:9.
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 vv2, 3, 4, 6 Mat 2:2. Saying, Where is he that is born…
Mat 2:2. Saying, Where is he that is born King of the Jews — That is, their lawful and hereditary sovereign, Herod not being such. The wise men are under no kind of doubts in their inquiry; but being fully persuaded that he was born, and believing that this was known to all there, they only inquire where he was born. By this inquiry the birth of Christ was more publicly declared to the Jews, and more fully attested; the coming of these grave and understanding persons from a distant country in consequence of what they believed to be supernatural direction, being a very extraordinary occurrence. It is to be observed, that, according to Tacitus and Suetonius, historians of undoubted credit, it was expected through the whole East that about that time a king was to arise in Judea who should rule all the world. What gave birth to that expectation might be this: From the time of the Babylonish captivity, the Jews were dispersed through all the provinces of the Persian monarchy: and that in such numbers, that they were able to gather together and defend themselves against their enemies in those provinces. See Est 3:8; Est 8:17; Est 9:2; Est 9:16; and many of the people of the land became Jews. After their return into their own land they increased so mightily that they were soon dispersed over Asia, Africa, and many parts of Europe, and, as Josephus assures us, wherever they came they made proselytes to their religion. Now it was one principal article of their faith, and branch of their religion, to believe in and expect the appearance of the promised Messiah. Wherever they came, therefore, they would spread this faith and expectation; so that it is no wonder it became so general. Now these wise men, living at no very great distance from Judea, the seat of this prophecy, and conversing with the Jews among them, who were everywhere expecting the completion of it at that time; being also skilled in astronomy, and seeing this star or light appearing in Judea, might reasonably conjecture that it signified the completion of that celebrated prophecy touching the king of the Jews, over the centre of whose land, they, being in the east, saw it hang. For it is not at all probable that this star appeared to the eastward of them, in which case it would have denoted something among the Indians, or other eastern nations, rather than among the Jews; but that it was seen to the west of themselves, and over the very place where the king was to be born.
We have seen his star — Which points him out, and is the token of his nativity. These wise men, learned in astronomy, and curious in marking the rising and setting and other phenomena of the heavenly bodies, observed at this time a star which they had never seen before, and were amazed at it as at a new, portentous appearance which did certainly forebode something of great consequence to the world, and the Jews in particular, over whose country it seemed to hang. But how could they know that this was his star, or that it signified the birth of a king? Many of the ancient fathers answer, that they learned this from the words of Balaam, Num 24:17, There shall come a Star out of Jacob, and a Sceptre, &c. And though, it is certain, these words properly speak not of a star that should arise at any prince’s birth, but of a king who should be glorious and resplendent in his dominions, as stars are in the firmament, and should vanquish and possess these nations; yet considering that, according to the hieroglyphics of the East, and the figurative language of prophecy, stars are emblems of princes, it was very natural for them to consider the rising of a new star as foretelling the rise of a new king. And as Balaam’s prophecy signified that the king should arise in Judea, and the new and extraordinary star they had seen appeared over that country, it was quite natural for them to conclude, that the king whose rise was foretold, was now born there. And though we know of no record in which this prophecy was preserved but the books of Moses, yet are we not sure there was no other; nor is it certain the books of Moses were unknown in Arabia. It seems more probable, considering its bordering upon Judea, and David and Solomon’s extending their dominions over, at least, a part of it, as well as from the intercourse the Arabians had with the Jews, certainly greater than the Ethiopians had with them, to whom, nevertheless, it appears from Act 8:26, &c. that the Old Testament was not unknown; it seems likely, from these considerations, that they were not unacquainted with the divine Oracles, and particularly with this delivered by one of their own country. But if, after all, this should seem improbable, then we need make no scruple at all of believing that they were favoured by a divine revelation touching this matter, by which it is plain they were guided in their return. To worship him — Or to do him homage by prostrating ourselves before him, an honour which the Eastern nations were accustomed to pay their monarchs.
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 vv2–5 Where is he ... - There was at that…
Where is he ... - There was at that time a prevalent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel Dan 9:25-27, they knew that the period was approaching when he would appear. This personage, they supposed would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews at that time lived in Egypt, in Rome, and in Greece; many, also, had gone to Eastern countries, and in every place they carried their sacred writings, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumor. says: “An ancient and settled persuasion prevailed throughout the East that the Fates had decreed some one to proceed from Judea who should attain universal empire.” Tacitus, another Roman historian, says: “Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should prevail, and that some one should proceed from Judea and possess the dominion.” Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born?
His star - Among the ancients the appearance of a new star or comet was regarded as an omen of some remarkable event. Many such appearances are recorded by the Roman historians at the birth or death of distinguished men. Thus they say that at the death of Julius Caesar a comet appeared in the heavens and shone seven days. These wise men also considered this as an evidence that the long-expected Prince was born. It is possible that they had been led to this belief by the prophecy of Balaam, Num 24:17, “There shall come a star out of Jacob,” etc. What this star was is not known. There have been many conjectures respecting it, but nothing is revealed concerning it. We are not to suppose that it was what we commonly mean by a star. The stars are vast bodies fixed in the heavens, and it is absurd to suppose that one of them was sent to guide the wise men. It is most probable that it was a luminous appearance, or meteor, such as we now see sometimes shoot from the sky, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Luk 2:9; “The glory of the Lord shone round about them;” i. e., (see the note on this place), a great light appeared shining around them. That light might have been visible from afar, and might have been seen by the wise men in the East.
Read full note →
In the East - This does not mean that they had seen the star to the east of themselves, but that, when they were in the East, they had seen this star. As this star was in the direction of Jerusalem. it must have been west of them. It might be translated, “We, being in the East, have seen his star.” It is called his star, because they supposed it to be intended to indicate the time and place of his birth.
To worship him - This does not mean that they had come to pay him religious homage, or to adore him They regarded him as the King of the Jews, but there is no evidence that they supposed that he was divine. They came to honor him as a Prince, or a king, not as God. The original word implies no more than this. It means to prostrate oneself before another; to fall down and pay homage to another. This was the mode in which homage was paid to earthly kings, and this they wished to pay to the new-born King of the Jews. See the same meaning of the word in Mat 20:20; Mat 18:26; Act 10:25; Luk 14:10. The English word “worship” also meant formerly “to respect, to honor, to treat with civil reverence’” (Webster).
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 vv2, 3, 6 We have seen his star. They knew it to…
We have seen his star. They knew it to be his star, either by some prophecy among them, or by divine revelation. This star was some lightsome body in the air, which at last seemed to point to them the very place where the world’s Redeemer lay. We know not whether it guided them during the whole course of their journey from the East to Jerusalem. We read nothing more in the gospel, but that it appeared to them in the East, and that they saw it again, upon their leaving Jerusalem to go to Bethlehem. (Witham) --- the wise men, in the Syrian tongue maguseha, are supposed to have come from Stony Arabia, near the Euphrates. They might have preserved in this country the remembrance of the prophecy of Balaam, which had announced the coming of the Messias by the emblem of a star, (Numbers xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. (Haydock)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–6 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.
Read full note →
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 vv2, 3, 4, 6 2. King of the Jews — If these Magi…
2. King of the Jews — If these Magi were indeed Gentiles, they were fully indoctrinated into the understanding that the future Saviour was to be a Jew, and a king of the Jews. They came in quest of a Jewish Messiah.
Have seen his star in the east — A close inspection of the words will, perhaps, disperse some gratuitous impressions: 1. The star did not stand over Jerusalem. Otherwise it would have been as visible to the Jews as to them; and they would not have said, “We have seen his star in the east;” that is, we in the east saw his star; but they would have said, “Yonder is his star in the firmament.” The star very plainly was not at that moment visible to the Magi, and for that reason they were inquiring his place. 2. There is no proof that the star guided them on their way from their own country to Jerusalem. At Jerusalem they only affirm that they saw his star when they were in the east, before they started; not that they were guided on the way, or see it now. 3. It is plain that this star is no ordinary member of the firmament. It is his star, and not a star that existed independently of him.
Read full note →
Now we are not informed how they learned the star was his. At any rate, some divine revelation must have been given with the star. The angels who appeared to the shepherds explained themselves verbally; the Divine giver of his star no doubt explained it by words, or by prophetic impulse, to be his.
And now what was the star? To this some have answered that it was a conjunction of planets, which astronomy shows to have taken place at that time; and which, to the eye, would appear as one very luminous star. The Magi saw this, and, influenced by the expectation derived from prophecy, then widely existing through the East, that Messiah was soon to be born, they started for Jerusalem to make inquiry. No commentator states this theory more plausibly than Alford. But it fails to meet the facts. How could such a star reappear (see comment on Mat_2:9-10) on their way toward Bethlehem, go before them, and indicate the very “house” (Mat_2:11) where the young child was?
There is then left us but one plain view of this star. It was a luminous orb, divinely and specially given, and divinely explained, as a signal of the Saviour’s birth. It is called a star from its visible form. Just as the angels are called men, because they were men by form though not by nature, so this orb is called a star, because though not so by nature, it is by form.
The submission of the Jews to Jesus was typified by the shepherds; the submission of the Gentiles by the Magi. The former were informed by angels; the latter by a star.
This was perhaps the star seen in prophetic vision by the Gentile Balaam, as being far distant from himself in time: “I shall see him, but not now; I shall behold him, but not nigh; there shall come a STAR out of Jacob, and a sceptre shall rise out of Israel.” Num_24:17. And by the coming of the Magi was fulfiled in type, “the Gentiles shall come to thy light, and kings to the brightness of thy rising.” Isa_60:3. These Magi were as the ambassadors of the Gentile nations. To worship him — As king and Saviour.
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 vv2–6 2. King of the Jews] A title unknown to…
2. 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 (ch. Mat_27:37).
his star in the east] The simplest explanation of this is that a Star or Meteor appeared in the sky to guide the Magi on their way first to Jerusalem, then to Bethlehem. It is, however, quite possible that the Magi were divinely led to connect some calculated phenomenon with the birth of the “King of the Jews.” Among many conjectures may be mentioned one recently propounded by Prof. Lauth of Munich. It appears to be proved that the dog-star Sirius rose heliacally, i. e. appeared at sunrise, on the first of the Egyptian month Mesori, for four years in succession, viz. 5, 4, 3, 2 before our era. The rising of this star of special brilliance on the first of this special month (Mesori=birth of the prince) would have a marked significance. By the Magi it might well be connected with the prophecy of “the star of Jacob,” and become the cause of their journey to Jerusalem. This theory explains Herod’s edict, Mat_2:16, for the destruction of all male children “from two years old and under,” for, as according to the date assigned to the Nativity of Christ, the arrival of the Magi at Jerusalem would coincide with the year 3 before the Christian era, the star had appeared for two years.
Read full note →
The theory, supported by Alford, which identifies this “star” with a conjunction of Jupiter and Saturn, forces the meaning of the word “star,” is inconsistent with the latest chronological results, and is shown to be scientifically impossible by Prof. Pritchard in Dict. of the Bible, sub voc. “Star of the Magi.”
The connection of the birth of the Messiah with the appearance of a Star is illustrated by the name Barchochab (“Son of a Star”), assumed by a false Messiah who appeared in the year 120 a. d. It has also been noticed that in the Cartouche or Egyptian royal symbol of Vespasian, the word “God” is for the first time expressed by a Star. (Dr Lauth, Trans. Bib. Arch. Soc. iv. 2.)
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 vv2–6 (2) Where is he . . .?—The Magi express…
(2) Where is he . . .?—The Magi express here the feeling which the Roman historians, Tacitus and Suetonius, tell us sixty or seventy years later had been for a long time very widely diffused. Everywhere throughout the East men were looking for the advent of a great king who was to rise from among the Jews. The expectation partly rested on such Messianic prophecies of Isaiah as Isaiah 9, 11, partly on the later predictions of Daniel 7. It had fermented in the minds of men, heathens as well as Jews, and would have led them to welcome Jesus as the Christ had He come in accordance with their expectations. As it was, He came precisely as they did not expect Him, shattering their earthly hopes to pieces, and so they did not receive Him.
We have seen his star in the east.—Here again we enter on questions which we cannot answer. Was the star (as Kepler conjectured) natural—the conjuncture of the planets Jupiter and Saturn appearing as a single star of special brightness—or supernatural; visible to all beholders, or to the Magi only? Astronomy is against the first view, by showing that the planets at their nearest were divided by the apparent diameter of the moon. The last hypothesis introduces a fresh miracle without a shadow of authority from Scripture. We must be content to remain in ignorance. We know too little of the astrology of that period to determine what star might or might not seem to those who watched the heavens as the precursor of a great king. Any star (as e.g., that which was connected with the birth of Cæsar) might, under given rules of art, acquire a new significance. Stories, not necessarily legends, of the appearances of such stars gathered round the births of Alexander the Great and Mithridates as well as Cæsar. The language of Balaam as to “the Star that was to rise out of Jacob” (Num_24:17) implied the existence of such an association of thoughts then, and tended to perpetuate it. As late as the reign of Hadrian, the rebel chief who headed the insurrection of the Jews took the name of Bar-cochab, the “Son of a Star.” Without building too much on uncertain data, we may, however, at least believe that the “wise men” were Gentiles. They do not ask for “our king,” but for the king of the Jews; and yet, though Gentiles, they were sharers in the Messianic hopes of the Jews. They came to worship, i.e., to do homage, as subjects of the new-born King. They were watchers of the signs of the heavens, and when they saw what they interpreted as the sign that the King had come, they undertook a four months’ journey (if they came from Babylon, Ezr_7:9; more, if they came from Persia), partly, perhaps, led by the position of the star (though this is not stated), partly naturally making their way to Jerusalem, as certain to hear there some tidings of the Jewish King.
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 vv2–6 Saying. The inquiry was on their lips at the…
Saying. The inquiry was on their lips at the moment of their appearance. Where is? Not "whether there is." The Magi show no signs of doubt. He that is born King of the Jews; i.e. he that is born to be King of the Jews. Whether he is king from the very moment of his birth is not stated. The rendering of the Revised Version margin, "Where is the King of the Jews that is born?" would imply this. With either form the bystanders could hardly help contrasting him with their then ruler, who had acquired the kingship after years of conflict, and who was of foreign extraction. King of the Jews. Notice:
(1) This was, perhaps, Herod"s exact title (ver. 1, note).
Read full note →
(2) They do not say king of the world. They accept the facts that the Jews alone expected this king, and that according to the more literal interpretation of the Jewish prophecies the homage of the world would be rendered to him as the Head of the Jewish nation.
(3) The title is not used of our Lord again until the Passion, where it is only used by heathen. (Pilate and the soldiers, Mat_27:11, Mat_27:29, Mat_27:37, and parallel passages, Mark, Luke, John, and especially Joh_19:21) The Magi and the Roman, learning and administration, East and West, acknowledge, at least in form, the King of the Jews.
(4) The Jews themselves preferred the term, "King of Israel". (Mat_27:42 Mar_15:32, to which passages Luk_23:37, placing the gibe in the soldiers" mouth, forms a significant contrast) The term "Jews" made them only one of the nations of the earth; "Israel" reminded them of their theocratic privileges. For. They state the reason of their certainty. We have seen (we saw, Revised Version); at home. His star. In the way of their ordinary pursuits they learned of Christ. The observation of nature led them to nature"s Bond. (Col_1:17) What this star really was has been the subject of much consideration without any very satisfactory result. The principal theories are:
(1) It was the conjunction of Saturn and Jupiter, which took place in May to July and again in September, B.C. 7.
(2) It was the rising of Sirius on the same day in the fifth, fourth, third, and second years B.C.
(3) It was some strange evanescent star such as Kepler saw in 1603-4.
(4) Astronomy can suggest nothing which satisfies all the conditions, and the appearance must have been strictly miraculous. Since Professor Pritchard"s article in the "Dictionary of the Bible," this last has been generally accepted in England. A further question is How came they to identify the star as "his"? i.e. What made the Magi connect the coming of the King of the Jews with a star? and what made them consider that this particular appearance was the one they expected? The latter part of the question can hardly be answered, except on the supposition that the star that they saw was in itself so extraordinary as to convince them that no greater star could be looked for. To the former part various answers have been given.
(1) Balaam"s prophecy (Num_24:17) was understood literally, and the knowledge of it, with its misinterpretation, had spread to the Magi. For this literal interpretation, cf. the "Pesikta Zutarta" ("Lekah Tob") on Num_24:17 (p. 58, Venice edit.), where it says that in the fifth year of the heptad before Messiah "the star" shall shine forth from the east, and this is the star of the Messiah (cf. also Edersheim, "Life," etc., 1:212). Similarly we find the false Messiah of the second century applying the term to himself
(2) They had learned, by intercourse with Jews (cf. the influence of the Jewish Sibylline oracles on the fourth eclogue), that these latter expected a great King, and they had applied to his coming, as to all events, the science that they themselves practised. They believed fully in astrology, and the Divine ordering that a star should appear to them was a condescension to the then state of human knowledge. In the East (en th anatolh). Ellicott points out ("Hist. Lects.," p. 73) that to translate this "at its rising" seems to be at needless variance with the use of the same words in ver. 9, where they seem to stand in a kind of local antithesis to "where the young Child was." For the phrase as referring to the Eastern part of the earth, cf. Clem. Romans, 5. It is more definite than the plural of ver. 1. And are come. "We saw... and came" (eidomen ... hlyomen) without delay. To Worship him. Not as God, but as Lord and King. (Mat_4:9, note) The prostration of themselves bodily before him (proskunhsai ; cf. also ver. 11) was not a Greek or Roman, but an Eastern, and it is said especially a Persian, form of homage.
HOMILIES BY R. TUCK Ver. 2. Born a King; died a King; lives a King.
The term "king" suggests the three forms in which the Kingship of Christ may be presented:
(1) the King he was to be;
(2) the King he seemed to be;
(3) the King he proves to be.
For introduction show what associations of kingship could have been in the minds of the Eastern Magi. The idea of the uprising of world-conquerors had been made familiar by the stories of Nebuchadnezzar, Alexander, and Caesar; and we have the authority of the pagan writer, Suetonius, for the fact that "an ancient and constant opinion had become prevalent all over the East, that it was contained in the fates that at that time certain ones arising from Judaea should gain universal dominion." No doubt it is largely true that prophecy tends to fulfil itself, but in this case the fulfilment took such shape as most clearly indicated Divine control and direction. With this idea in the minds of the Magi, they would easily be guided by their astrological observations. What they looked for was, in some sense, a universal King; and that, in the fullest sense, Jesus was.
I THE KING HE WAS TO BE. There was nothing evidently kingly about the circumstances and surroundings of this Babe. Yet the Magi expected him to turn out a King. But what sort of a King was it expected that he would be? Here follow three lines:
1. The line of Scripture prophecy, noticing all figures of Messiah as King.
2. The line of Scripture, and after-Scripture, history. Especially dealing with Daniel"s presentations, and showing how the success of the Maccabees fixed the form of the Messianic hope.
3. The line of world-conquering kings outside Scripture history. It is well to fix Very clearly that the King universally expected was a delivering, conquering, redeeming King; and such Jesus was, in high, holy, spiritual senses.
II THE KING HE SEEMED TO BE. Hanging on a cross, an inscription over his head, "This is Jesus of Nazareth, the King of the Jews." His Kingship seemed a miserable, hopeless failure; a claim which men scorned with a cross.. For that inscription was Pilate"s scorn of the pretensions of his spiritless prisoner, and Pilate"s insult of those who had made him act as if the claim were of importance. What would you say of Christ"s Kingship, judging by the appearances?
III THE KING HE PROVES TO BE. "Exalted a Prince and a Saviour.
1. The first of men in every department is king in that department.
2. From our Lord"s answer to Pilate, we learn that the truth-bearer is a king.
3. Our Lord dealt with sin and its physical result, disease, in truly kingly fashion.
4. Because his work is accepted, he is entrusted with mediatorial sovereignty, is King of the spiritual world, King of souls, dispensing pardon to sinners and grace to saints. R.T.
The individuality of Divine leadings.
"We have seen his star in the East." God leads each one in his own way, but the way he chooses is the precisely appropriate way for each one. Simple shepherds, with Scripture associations, are led by angel-testimony and angel-song from the night-skies. Wise Magi, with the astrological associations, are led by the varying appearances of planets and stars in the clear Eastern heavens. Angels, or stars, they do but fit to the differing needs of men. And so is suggested to us the important truth that, while God"s saving dealings with men are always one, their forms are variously adapted to the condition and disposition and ability of each. And the exceeding grace of God is seen in that adaptation.
I DIVINE LEADINGS. Two things:
1. They are direct Divine operations. Whether we see the hand in them or not, the hand is there.
2. They employ instrumentalities; but, in the very simplicity and naturalness of them, we often miss the Divine working that is at the heart of them. It is easy to see nature-forces making conjunctions of stars to guide Magi, and miss seeing the Divine overrulings that make nature-forces work the Divine will. Whether it be shepherds, Magi, or pious Simeons, the Divine leading of men is to Christ their Saviour. What God is doing with men is bringing them to Jesus.
II THE INDIVIDUALITY OF DIVINE LEADINGS. No one else was led just as the shepherds were, and none just as the Magi were. God knows each one, reckons for each one, and deals with each one. There is no being lost in a crowd. There is no fear of unskilful dealing because our case is not precisely understood. We come into the world one by one; we go out one by one; and all the while we are in the world we are simple units before God. Illustrate this individuality of Divine dealings from Bible cases of conversion, such as
(1) Jacob;
(2) Manasseh the king;
(3) Nicodemus;
(4) the Woman of Samaria;
(5) Paul;
(6) Eunuch of Queen Candace;
(7) Lydia;
(8) Jailor at Philippi.
Each a typical, perhaps, but certainly an individual, case.
III THE GRACE OF THE INDIVIDUALITY OF DIVINE LEADINGS. It secures fittings and fitness. In each of the above cases show how precise the adaptation was. Show the grace which is always displayed in having things to fit. Show that the grace is proved by the tender consideration for the individual which such adaptation involves. Appeal to our experience of grace adapted to us. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 3, 4, 6 Seen his star.
Mat_2:2
Seen his star.
Read full note →
The guiding star
It was revealed to the shepherds and then to the wise men.
1. The Jews had the priority of time, so also they had a superiority in the manner of the declaration. To one a living angel; to the other an inanimate star.
2. To the shepherds it was done much more feelingly than to the magi, it was loving, joyous, confidential, minute. Fear not, etc.
3. To the Gentile the intimation was distinct, sufficient, but it was a silent finger. But to the shepherds there were voices, a multitude of the heavenly host praising God, etc. We all have a great amount of truth floating in our minds; what we want is, to have it made definite, and brought to a focus. That the star did for them. Probably it so drew them, that they could scarcely resist its attraction. We cannot be too thankful to God for it, that truth as such is fascinating. Every one who has once lost and then recovered a Christian hope will understand the joy of the magi when they saw the star again. As they went, where did they look? Not at the road, nor at their feet, but at the star high up above them. How many go doubtingly, slowly, heavily, wearily, wrongly, because they look at their feet and not at the star. (J. Vaughan, M. A.)
The Saviours star
1. Shine like that star.
2. Speak like that star.
3. Lead like that star. (G. T. Coster.)
The star of grace
Seen-
1. In its creation;
2. In its position;
3. In its motion;
4. In its brightness. Let us follow the guidings of this star.
(1) Diligently;
(2) Lovingly;
(3) Hopefully. (J. M. Ashley.)
The star and the wise men
1. Science helps religion.
2. Nature needs revelation.
3. Knowledge requires action. (T. R. Stevenson.)
Faith a heaven-born insight
There was not much in the appearance of that single star, but it spoke volumes to those men. You know what it is to be walking by the side of some man, and suddenly he leaps aside from you with an exclamation of pleasure, and dives down into some little obscure corner or hedge, and brings up some choice botanical specimen: you know what the feeling is; you have a kind of deep sense of inferiority; your own nature tells you that he possesses some secret knowledge and power that you do not. It is the insight of natural science. Well, the insight is analogous here. Men go through the world, and they see nothing of God nothing of Christ; or what they do see is merely the building ins which Christ dwells-a great deal about His Church, a great deal about His Word, but very little about Himself. The insight is in the Christ-born, the Christ-taught men who perceive Christ in everything. They take Him at every turn, they find Him lurking in every spot, because He is ever in their hearts. These men saw the star. There were thousands about them who looked upon the same star, and saw no meaning in it. It led them through the long desert to kneel before the Satisfier of their hopes. A picture that I once saw will illustrate what I mean. It represented the sea-shore, and standing beside it the great discoverer of the far-off continent of America; in his hand an image, rough-hewn and coarsely coloured; dawning through his eyes a keenness of observation, thought, and reflection-a dawning of some noble purpose. Behind him was the sea, broken by a brisk wind into little, fleecy waves. Beside him was his wife, half indifferent, half curious, looking on almost perplexed at the interest that he manifested. It showed that out of that strange little rough-hewn god there was born the thought of a far-off world to which he would go. But it told more than that. It told of a purpose that was graven in upon his spirit; and though the danger was great, though the sacrifice was the leaving of the wife who leant upon him, yet still, because of the deep thought which had been struck into his soul, he must perforce go, borne by the spirit of enterprise, till he had put his feet upon the far-of/land. It is this insight of enterprise which God gives to His children. The star shot the thought of Christ into the hearts of the wise men, as the rough-hewn image shot into the heart of Columbus the story of the undiscovered continent beyond the seas. So is it with Christs children in this world. They see by an insight of faith what other men do not see. Christs religion vindicates itself by the spiritual insight. (W. B. Carpenter. M. A.)
Silent speech.
Or, if you were at sea, and saw a lighthouse, you know it would say, Keep away from the rocks. Its light through the dark night would speak that to you; or if you lived on a dangerous part of our coast, and heard the signal gun fired by the coastguard men, you would know that that said, A ship is coming on the rocks. Come and help, men of the life-boat, come and help! Or if you saw flags flying from the church tower and malay houses, you know that would speak of glad news, perhaps the birthday of the Queen, or the marriage of one of her children, or the coming of some great man to the town. So the star spoke to the wise men, and it told happy news. (G. T. Coster.)
The joy of a guiding light.-
I was many years ago travelling among the Pyrenees. Our carriage had to go over a mountain, by a road which ran for a great part of the way along the edge of a frightful precipice. The rocks descended to a vast depth, and the river roared below out of sight. There was no wall or hedge on the side of the road. At the post-house at the bottom of the pass we were given horses and a postman to drive them, and we started. Night fell before we reached our destination, black with heavy clouds, obscuring the stars. The horses were wild, unbroken-in colts, and they plunged from side to side. Whether the driver had been drinking or had lost his head in the excitement I cannot say, but he was perfectly unable to control the horses. They dashed from side to side of the road, and the carriage rocked, and the wheels grazed the edge. Every moment we expected one of the horses or the carriage to roll over the edge, when we should all have been dashed to pieces. I was then a little boy, and I sat on my mothers lap. My father, not knowing the danger, had walked on from the post-house by a short cut over the mountains, to the inn at the top of the pass, where we were to spend the night. My mother prepared for her end. The horses were plunging and racing about, so that it was impossible to descend from the carriage. She kissed me, and bade me say my prayers, and her lips moved in prayer also; I felt a shudder run through her at each sway of the carriage towards the edge. All at once, above us, shone out ,a bright light. The postman shouted, the horses seemed to become less restive. A strong hand was laid on their reins, the carriage was stopped, and my fathers voice was heard. He had arrived at the top of the pass long before us, and, uneasy at the delay, had walked down to meet us. The light we saw was in a window of the posthouse, set as a guide to travellers. I cannot describe to you the relief, the joy, that rose in our hearts when we saw that guiding light, and when we heard the voice. We knew then that we were safe, following the ray of light we should reach our place of rest, guided by the firm hand on the bits of the untamed horses, we should be safe from being flung down the abyss. Our course through life is like that mountain journey. These wild undisciplined horses, ready to bring us to destruction, are our passions, the driver is conscience, the light is revealed truth, and He who meets us on our way and guides us is our Heavenly Father. (Baring-Gould.)
A boy who followed the star of right
When Whitefield (the great preacher) went to America (he went five times), he stood on the steps of the Court-house in Philadelphia, and preached to the people; and there was amongst the crowd a little boy. The little boy saw that Mr. George Whitefield could not see to read his Bible very well, so he got his lantern, and lit it, and held the lantern for Mr. Whitefield to see to read by. Mr. Whitefield was very much obliged to him. The little boy listened-with all his might and main-to Mr. Whitefields preaching. He listened so much, that he let the lantern tumble down, and it was broken all to pieces. Many years afterwards Mr. Whitefield came back again to America, on his fifth journey. He stopped at the house of a minister, who said to him one day: Do you remember, sir, preaching once in Philadelphia, and a little boy, who was holding the lantern, dropped it, and broke it? That I do, said Mr. Whitefield, and I would give anything in the world to know what has become of that little boy. The minister said, I was the little boy, sir. I held the lantern. I listened to you. I let it drop. Your preaching made me what I am, a Christian minister. He followed the star. (J. Vaughan.)
False lights.-
Of olden times on the coast of Cornwall there were wreckers. These men tied a lantern on the head of an ass, and drove the animal along the heights that fringe the shore. Ships at sea saw this light, and thinking them to be guides where open water was, ran towards them, fell on rocks, and were dashed to pieces. Then the wreckers came down to the shore, and took from the wrecked ship all that could be saved. There are a host of these false signals about in the religious world, leading men to destruction. What, then, are we to do? Look to the lighthouse of the Church, built by the hands of Jesus Christ. In it He has set the clear, steady light of revealed truth. (Baring Gould.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–6 2. Where is he that is born King of…
2. Where is he that is born King of the Jews? Their question shows two things: 1. That they partook of the general expectation that about this time there would appear in the East a Ruler divinely appointed to his mission. The works of profane writers of this period show that this expectation was general. 2. It is plain that the wise men misapprehended the mission of Christ, and expected him to be a secular king. We have seen his star in the east. No certain conclusion can be reached as to what this appearance in the heavens was, and it is useless to enter into the discussion. It seemed a part of God's plan that Gentiles as well as Jews should offer homage to the infant King.
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.
C. I. Scofield 1917 · Public Domain On vv2, 4 "The King" is one of the divine titles Psa…
King
"The King" is one of the divine titles Psa 10:16 and so used in the worship of the Church 1Ti 1:17 but Christ is never called "King of the Church." He is "King of the Jews" Mat 2:2 and Lord and "Head of the Church" Eph 1:22; Eph 1:23 (See Scofield "Mat 16:18") See Scofield "Heb 12:23"; Mat 16:18; Heb 12:23
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv2, 4 The message of the Magi was brief:
The message of the Magi was brief:
v. 2. Saying, Where is He that is born King of the Jews? For we have seen His star in the East, and are come to worship Him.
Read full note →
There was an assertion contained in their question. Their knowledge was definite as to His having been born. It was a fact beyond question or discussion. A Child has been born that is King of the Jews; His kingship is even now established beyond a doubt. The evidence which the Magi adduce for their belief is sensational. They had seen a star in its rising, just as soon as the phenomenon became visible; not any star, not a meteor provided for the occasion, not a comet of peculiar brilliance, not an extraordinary conjunction of planets, but His star, a star which was set in the firmament, or which flashed forth at just this time with unusual brightness. The appearance and, according to verse 9, also the guidance of this star was to them a definite sign, an unmistakable token of the fulfillment of a prophecy, tradition, or revelation which was known to them. It may have been that the prophecy of Balaam, Num 24:17, had been explained by their teachers as referring to an actual, physical star, or it may he, as the medieval legend, which is embodied in the Old Saxon poem of The Heliand , has it, that Daniel transmitted to the learned men of the East a tradition concerning this particular star. At any rate, they had come to worship Him whose coming the star indicated, to give Him divine homage and adoration by a gesture or ceremony of abject submission, placing themselves and all their possessions at His disposal.
The effect of this startling announcement:
v. 3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
The consternation of Herod may be explained in two ways. As king, because of his position as king, Herod was troubled. Having himself reached his position of ruling sovereign by methods which were not at all unobjectionable, the foreigner and usurper feared a rival, and the tyrant feared the joyful acceptance of the rival by the people. At the same time, Herod felt a dread since it was freely predicted that a great personage, the Messiah, the King of the Jews, should judge both the nation and the world,—and Herod’s conscience was not clean. On the other hand, the people were excited for different reasons. Their alarm was due to a bad conscience and the feeling of guilt because of their hypocrisy and selfishness which was sure to be found out by the Messiah, but mingled with this was the excitement of expecting a deliverer from the yoke of Rome, a hope which had been carefully cherished by the Pharisees.
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 v4 General Information:
General Information:
In verse 6, the chief priests and scribes of the people quote the prophet Micah to show that the Christ would be born in Bethlehem.
Read full note →
In Bethlehem of Judea
"In the town of Bethlehem in the province of Judea"
this is what was written by the prophet
This can be stated in active form. AT: "this is what the prophet wrote long ago" (See: Active or Passive)
you, Bethlehem, ... are not the least among the leaders of Judah
Micah was speaking to the people of Bethlehem as if they were with him but they were not. Also, "are not the least" can be translated with a positive phrase. AT: "you, people of Bethlehem, ... your town is among the most important towns in Judah" (See: Apostrophe and Litotes)
who will shepherd my people Israel
Micah speaks of this ruler as a shepherd. This means he will lead and care for the people. AT: "who will lead my people Israel as a shepherd leads his sheep" (See: Metaphor)
translationWords
Herod the Great
chief priests
scribe
Christ
Bethlehem
Judea
prophet
shepherd
Israel
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 vv2, 3, 4, 6 2:2 Matthew regularly describes Jesus as receiving worship (2:2,…
2:2 Matthew regularly describes Jesus as receiving worship (2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17), thus identifying Jesus as God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.