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New American Standard Bible
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Nave's Topical Bible - Faith; Heathen; Jesus, the Christ; Jesus Continued; Magi; Miracles; Seekers; Symbols and Similitudes; Wisdom; Wise Men; Scofield Reference Index - Christ; Kingdom; Thompson Chain Reference - Bible Stories for Children; Children; Home; King; Kingship, Divine; Names; Pleasant Sunday Afternoons; Religion; Sovereignty of God; Stories for Children; Titles and Names; The Topic Concordance - Government; Jesus Christ; Torrey's Topical Textbook - Christ, the King; Human Nature of Christ, the; Prophecies Respecting Christ; Stars, the; Titles and Names of Christ;
Clarke's Commentary
Verse Matthew 2:2. 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, Numbers 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.
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. Matthew 2:9.
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Clarke, Adam. "Commentary on Matthew 2:2". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/matthew-2.html. 1832.
Bridgeway Bible Commentary
11. Herod and the Magi (Matthew 2:1-18)
It seems that after the ceremonies in Jerusalem, Joseph and Mary returned with Jesus to Bethlehem. Because most of the travellers had now gone, they were able to move into the house (see Matthew 2:11). Meanwhile, in a country to the east, men known as Magi (people who study the stars) had worked out that a new king was born in Judea and they came to Jerusalem looking for him (Matthew 2:1-2).
Herod the Great was ruler of Judea at the time, and he had no desire to see a rival Jewish king set up. From the Magi he learnt the time of the new king’s birth, and from the Jewish scholars he learnt the place of his birth. He urged the Magi to locate the child then report back to him so that he could go and pay homage (Matthew 2:3-8). The Magi found Jesus and worshipped him, but when they learnt that Herod planned to kill him, they returned home without first reporting to Herod (Matthew 2:9-12). Mary and Joseph also learnt of Herod’s planned treachery, and escaped with the child to the safety of Egypt (Matthew 2:13-15).
When, after some time, the Magi did not return, Herod saw that the only way to be certain of destroying the new king was to kill all male children under two years of age in the Bethlehem area. He fixed the age of the doomed children according to details given him by the Magi, which suggests that Jesus by this time was between one and two years old (Matthew 2:16-18). (For Herod and his family see earlier section, ‘The New Testament World’.)
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Text Courtesy of BibleSupport.com. Used by Permission.
Fleming, Donald C. "Commentary on Matthew 2:2". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/matthew-2.html. 2005.
Coffman's Commentaries on the Bible
Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.
The Old Testament opens with a question, God seeking man, and asking, "Adam, where art thou?" (Genesis 3:9). The New Testament opens with a question, man seeking God, and asking, "Where is he …?"
Born King of the Jews. That the Messianic hope of the Hebrews was well known throughout the ancient world is evident from the following considerations: (1) The Old Testament had been translated into the Greek language in the Septuagint translation "about 280 B.C." The Old Testament was thus given a worldwide circulation at least a quarter of a millennium before Christ was born. Dummelow noted that "Synagogues existed through the east; … at Damascus, nearly all the women were proselytes."
We saw his star in the east … Many conjectures with reference to this star still leave the question unanswered with regard to what it actually was. Kepler stated that there was a conjunction of the planets Jupiter, Saturn, and Mars within the constellation Pisces (the fish), beginning in 7 B.C. and culminating in 6 B.C. This particular constellation, Pisces, was held by ancient astrologers to represent Israel; therefore, this remarkable conjunction is at least worthy of notice. It is not hard to see in this a possible fulfillment of Numbers 24:17 concerning the star that should rise out of Jacob! Surely this must have been a real star, else the astrologers from the east would not have been impressed by it.
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Matthew 2:2". "Coffman's Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/matthew-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
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 Daniel 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, Numbers 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 Luke 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.
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 Matthew 20:20; Matthew 18:26; Acts 10:25; Luke 14:10. The English word “worship” also meant formerly “to respect, to honor, to treat with civil reverence’” (Webster).
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Barnes, Albert. "Commentary on Matthew 2:2". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/matthew-2.html. 1870.
Calvin's Commentary on the Bible
2.Where is he who has been born King? The notion of some commentators, that he is said to have been born King, by indirect contrast with one who has been made or created a king, appears to me too trifling. I rather suppose the Magi to have simply meant, that this king had been recently born, and was still a child, by way of distinguishing him from a king who is of age, and who holds the reins of government: for they immediately add, that they had been drawn, not by the fame of his exploits, or by any present exhibitions of his greatness, but by a heavenly presage of his future reign. But if the sight of a star had so powerful an effect on the Magi, woe to our insensibility, who, now that Christ the King has been revealed to us, are so cold in our inquiries after him!
And have come that we may worship him The reason why the star had been exhibited was, to draw the Magi into Judea, that they might be witnesses and heralds of the new King. (180) So far as respects themselves, they had not come to render to Christ such pious worship, as is due to the Son of God, but intended to salute him, according to the Persian custom, (181) as a very eminent King. For their views, with regard to him, probably went no farther, than that his power and exalted rank would be so extraordinary as to impress all nations with just admiration and reverence. It is even possible, that they wished to gain his favor beforehand, that he might treat them favorably and kindly, if he should afterwards happen to possess dominion in the east.
(180) “
(181) “
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Calvin, John. "Commentary on Matthew 2:2". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/matthew-2.html. 1840-57.
Smith's Bible Commentary
Chapter Two
Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king ( Matthew 2:1 ),
This is Herod the Great, that little short monster. He was a little over four feet tall, and as really short little guys probably suffered a tremendous ego problem. And thus significantly everything he did was big. I mean, he built great fortresses out of great rocks. I stood next to a rock that is along the Western Wall in Jerusalem that Herod had built as a retaining wall, to build up the temple mount to place the temple on top. Back underneath where tourists can't go, I stood by a rock that was forty-seven feet long, ten feet high, and ten feet wide. It is estimated to weigh one hundred and seventy tons. This little Herod had that rock put there.
He was a genius at building. He built, of course, the Herodian. He built Masada. He built another fortress similar to the Herodian that has not yet really been excavated, the Alexandrian. He built, of course, the great temple in Jerusalem. He built the temple mount area. He built Caesarea, and tremendous building projects by this little genius; built the pools over near Bethlehem, and the whole water system for Jerusalem. Today you can still look at many of the building projects of Herod and stand in absolute amazement at the building genius of this little fellow.
He also was horribly cruel and paranoid. He thought that his sons and his wife, Miriam, were plotting against him, so he had them all put to death. Then he began to miss Miriam, so he built a big monument to Miriam because he missed her after he had killed her. They used to say, "It's safer to be Herod's pig than to be his son," because he was always paranoid that his sons were trying to take over his throne. So he was having them killed all the time and wiped out most of his sons because of his paranoia. He was a very insecure little fellow and that is why these big fortresses that he built, and would seek refuge in the fortresses.
Now in time, he realized that as the result of his own cruelty and meanness, no one would weep when he died. And he couldn't stand the thought of no one weeping when he died, so he gave orders that when he died all of his top officials were to be killed, executed, because he wanted people to mourn when he was dead. And he knew they wouldn't mourn for him, so in order that there would be mourning when he died, he ordered all these popular officials to be put to death when he died. Fortunately, when he died, they had enough sense to realize, well, why should we obey his order; he's dead? And the other officials were not executed and thus he went unmourned.
Now in those days when
Herod was king, there came wise men from the east to Jerusalem, and they said, Where is he that is born the King of the Jews? ( Matthew 2:1-2 ).
Can't you imagine what that would do to this little insecure Herod? These guys are asking. I'm the King of the Jews. What do you mean, "Where is he that is born King of the Jews?" He was so threatened in his position that when these men came from the east to inquire of the birth of the King of the Jews, he really got shook.
They said,
for we have seen his star in the east, and we are come to worship Him ( Matthew 2:2 ).
Now there is an awful lot that has been written about the star of Bethlehem. They have said it was a conjunction of planets, and they have come up with many different speculations as to what astronomically constituted the star of Bethlehem. In the Griffith Observatory in December, they oftentimes have as that monthly lecture, the star of Bethlehem. And of course with that in the Planetarium there, they can adjust the lights in the ceiling to represent the skies in any period of history. They can take you back through the years to the time of the birth of Christ and show you the constellations, planet alignments, and so forth. They have a very interesting lecture on the star of Bethlehem.
But just exactly what did take place that constituted this special sign in the sky is a matter of many men's speculations. But that, at the present time, as valid as it is, it is the speculation of man, and we do not know for sure. And God did not call me to speculate. So we will just let that go.
we have seen his star in the East, and we have come to worship him ( Matthew 2:2 ).
If they were in the East and saw the star, then it evidently led them westward. So it was some kind of perhaps special and supernatural sign, as I'll point out in a moment.
When Herod the king had heard these things, he was troubled, and all of Jerusalem with him ( Matthew 2:3 ).
Because when Herod is troubled, everybody is troubled.
And when he had gathered all the chief priests and the scribes of the people together, he demanded [not he inquired] of them where Christ should be born. And they said unto him, [look these fellows know their Scriptures] in Bethlehem of Judaea: for thus it is written by the prophet [the prophet Micah], And 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 ( Matthew 2:4-6 ).
They didn't finish the prophecy. But you go back to Micah and you read, "whose going forth is from everlasting" ( Micah 5:2 ). And he speaks about His sitting upon the throne and reigning. So Bethlehem's pinpointed as the birthplace.
So when Herod had privately called the wise men, he inquired of them diligently when they first saw the star ( Matthew 2:7 ).
So they told him when they first saw the star and began their journey. So
And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when you have found him, bring me word again, that I may come and worship him also ( Matthew 2:8 ).
Herod had a very perverted sense of worship.
When they had heard the king [that is king Herod], 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 ( Matthew 2:9 ).
It is hard to really explain then this star by some kind of a natural phenomenon, in that they saw it in the East. It led them west, but now it is leading them back east, because Bethlehem is actually south and east of Jerusalem.
"It stood", notice, "over where the young child was." Notice it didn't stand over the manger. It didn't stand over where the baby was, but it stood over where the "young child was". Here is where our Christmas cards and our Christmas pageants throw us off, because it makes such a glorious climax to the Christmas pageantry to have the wise men coming to the manger on their camels, and laying down their gifts before the baby in the manger, while the shepherds are peering on wild-eyed. It's something typical of Christmas cards, or of the Christmas pageantry, but the wise men were latecomers. By the time that they had arrived, Joseph and Mary had moved out of the manger and had moved into a house in Bethlehem. The wise men, I am sorry, did not come to the manger, but actually arrived later on, perhaps a year or as much as two years later. When the wise men finally arrived and they found the young child, by this time Jesus was probably walking around and saying a few words.
And when they were come into the house, [not into the manger, but into the house] they saw 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 [befitting the king], and frankincense, and myrrh ( Matthew 2:11 ).
Myrrh was a spice for burial--quite significant that it would be given to "the young child."
Now being warned of God in a dream that they should not return to Herod, they departed into their own country another way ( Matthew 2:12 ).
They didn't bother to go back to Jerusalem because God warned them not to.
And when they were departed, behold, the angel of the Lord appeared to Joseph ( Matthew 2:13 ),
Now again, Joseph is really in contact with the Lord and the Spirit.
and the angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee to Egypt, and stay there until I bring you word: for Herod is going to seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: And there he was until the death of Herod: [in order] that it might be fulfilled ( Matthew 2:13-15 ),
Notice how Matthew over and over is showing that these aspects of the life of Christ were in reality a fulfillment of prophecy,
which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, he sent forth, and killed all of the children that were in Bethlehem, and in all the area around, from two years old and under, according to the time which he had diligently inquired of the wise men ( Matthew 2:15-16 ).
Remember, they said, "when did you first see the star?" So they told him when they first saw the star and that's why he killed the children two years old and under, because they had first seen the star some two years earlier, which again shows Christ was not a baby in a manger when the wise men arrived.
Then Herod when he killed all the children,
Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, of lamentation, and weeping, and great mourning, as Rachel was weeping for her children ( Matthew 2:17-18 ),
Now of course, it's significant that Rachel actually died there just on the outskirts of Bethlehem and her tomb is there at Bethlehem. She died in childbirth at the birth of Benjamin. You remember she called his name Benoni, because of the grief. And so the prophecy of Rachel who had died there in Bethlehem. The people, of course, around Bethlehem revere the place of her burial, her tomb there. "Rachel weeping for her children and would not be comforted because they are not," because they have been killed.
But when Herod was dead,[he died shortly thereafter], behold, an angel of the Lord appeared in a dream to Joseph in Egypt, Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. And he arose, and took the young child and his mother, and they came into the land of Israel. But when he heard that Archelaus did reign in Judaea in the place of his father Herod, he was afraid to go there: notwithstanding, he was warned by God in a dream, he turned aside into the area of Galilee ( Matthew 2:19-22 ):
He went back up into the area where he originated from, actually in Galilee where Mary had first received the word from Gabriel that she was to become the mother of the Christ child.
And they came and they dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene ( Matthew 2:23 ).
All the way through, Matthew is showing you that Christ is the fulfillment of prophecy. Matthew is a prophecy buff.
"
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Matthew 2:2". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/matthew-2.html. 2014.
Contending for the Faith
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.
Saying, Where is he that is born King of the Jews?: The saying, "Wise men still seek him" is still as true today as it was then. These Magi have traveled many hazardous miles to witness the King of kings. Unlike Herod, their expressed desire to worship the Messiah is sincere.
for we have seen his star in the east: Many theorize that the star here mentioned is a natural phenomenon, brought forth by a meteor, super-nova, or the planetary conjunction of Saturn and Jupiter. If so, its movement is quite unnatural. The star goes before them south from Jerusalem to Bethlehem and, therefore, does not continue the westward movement of normal stars (Fowler 56). It also identifies the specific house that shelters the infant. No natural star has ever so moved. If it can be said that a natural star miraculously travels, then why may we not assume that the star itself is God’s special creation? If the virgin birth is believable, it seems strange that so many go to such lengths to naturalize the star phenomenon. Today God does not guide us by the stars but by the "Bright and Morning Star, Jesus" (Hebrews 1:1).
Contending for the Faith reproduced by permission of Contending for the Faith Publications, 4216 Abigale Drive, Yukon, OK 73099. All other rights reserved.
Editor Charles Baily, "Commentary on Matthew 2:2". "Contending for the Faith". https://www.studylight.org/commentaries/ctf/matthew-2.html. 1993-2022.
Dr. Constable's Expository Notes
"In the 708th year from the foundation of Rome (46 B.C. by Christian reckoning) Julius Caesar established the Julian Calendar, beginning the year with January 1st. But it was not until the sixth century A.D. that Dionysius Exiguus, a Scythian monk living in Rome, who was confirming the Easter cycle, originated the system of reckoning time from the birth of Christ. Gradually this usage spread, being adopted in England by the Synod of Whitby in 664, until it gained universal acceptance. In 1582 Pope Gregory XIII reformed the Julian calendar. However, more accurate knowledge shows that the earlier reckonings of the time of Christ’s birth were in error by several years. Thus it is now agreed that the birth of Christ should be placed c. 6-4 B.C." [Note: The New Scofield . . ., pp. 992-93. See also Edersheim, 2:704-5.]
When did the Magi visit Jesus in Bethlehem? [Note: For the geographical locations of places that Matthew referred to, see the map "Palestine in the Time of Jesus" at the end of these notes.] There are several factors that point to a time about a year after Jesus’ birth. First, Matthew described Jesus as a "child" (Gr. paidion, Matthew 2:11), not an "infant" (Gr. brephos, cf. Luke 2:27). Second, Jesus’ family was residing in a house (Matthew 2:11), not beside a manger (cf. Luke 2:1-20). Third, Herod’s edict to destroy all the male children two years old and under (Matthew 2:16) suggests that Jesus fell within this age span. Fourth, Joseph and Mary brought the offering of poor people to the temple when they dedicated Jesus about 40 days after His birth (Luke 2:24). After receiving the Magi’s gifts, they could have presented the normal offering (cf. Leviticus 12). Fifth, Joseph and Mary’s decision to return to Judea from Egypt (Matthew 2:22) implies that Judea is where they had lived before they took refuge in Egypt.
Matthew carefully identified the Bethlehem in Judea, in contrast to the Bethlehem in Zebulun (Joshua 19:15), as the birthplace of Jesus. This was important because the prophecy of Messiah’s birthplace was specifically Bethlehem of Judah, the hometown of King David (Matthew 2:6; Micah 5:2).
"Herod the Great, as he is now called, was born in 73 B.C. and was named king of Judea by the Roman Senate in 40 B.C. By 37 B.C. he had crushed, with the help of Roman forces, all opposition to his rule. Son of the Idumean Antipater, he was wealthy, politically gifted, intensely loyal, an excellent administrator, and clever enough to remain in the good graces of successive Roman emperors. His famine relief was superb and his building projects (including the temple, begun 20 B.C.) admired even by his foes. But he loved power, inflicted incredibly heavy taxes on the people, and resented the fact that many Jews considered him a usurper. In his last years, suffering an illness that compounded his paranoia, he turned to cruelty and in fits of rage and jealousy killed close associates, his wife Mariamne (of Jewish descent from the Maccabeans), and at least two of his sons . . ." [Note: Carson, "Matthew," p. 84. See also Flavius Josephus, Antiquities of the Jews, 14-18; and S. Perowne, The Life and Times of Herod the Great.]
"Herod was not only an Idumaean in race and a Jew in religion, but he was a heathen in practice and a monster in character." [Note: Unger’s Bible Dictionary, 1957 ed., s.v. "Herod," by S. L. Bowman.]
"Behold" (Gr. idou) is a Hebraic expression that Matthew used to point out the wise men. They are the focus of his attention in this pericope.
It is not easy to identify the Magi (from the Gr. magoi) precisely. The Greek word from which we get "magi" comes from a Persian word that means experts regarding the stars. Centuries before Christ’s time they were a priestly caste of Chaldeans who could interpret dreams (cf. Daniel 1:20; Daniel 2:2; Daniel 4:7; Daniel 5:7). Later the term broadened to include men interested in dreams, magic, astrology, and the future. Some of these were honest inquirers after the truth, but others were charlatans (cf. Acts 8:9; Acts 13:6; Acts 13:8). The Magi who came to Jerusalem came from the East. Jerusalem at this time covered about 300 acres, and its population at non-feast times was between 200,000 and 250,000 people. [Note: Edersheim, 1:116-17.] Probably the Magi came from Babylon that had been for centuries a center for the study of the stars. [Note: Richard C. H. Lenski, The Interpretation of St. Matthew’s Gospel, p. 57; Allen, pp. 11-12.] Babylon had also been the home of Daniel who had been in command of former Magi in Babylonia (Daniel 2:48) and who had written of the death of Messiah (Daniel 9:24-27). The oldest opinion is that the Magi came from Arabia rather than Persia. [Note: Tony T. Maalouf, "Were the Magi from Persia or Arabia?" Bibliotheca Sacra 156:624 (October-December 1999):423-42.] Magi had such a dubious reputation in Jewish and Christian circles that it is unlikely that Matthew would have mentioned their testimony if it were not true. [Note: France, p. 65.]
"The tradition that the Magi were kings can be traced as far back as Tertullian (died c. 225). It probably developed under the influence of OT passages that say kings will come and worship Messiah (cf. Psalms 68:29; Psalms 68:31; Psalms 72:10-11; Isaiah 49:7; Isaiah 60:1-6). The theory that there were three ’wise men’ is probably a deduction from the three gifts (Matthew 2:11). By the end of the sixth century, the wise men were named: Melkon (later Melchior), Balthasar, and Gasper. Matthew gives no names. His magoi come to Jerusalem (which, like Bethlehem, has strong Davidic connections [2 Samuel 5:5-9]), arriving, apparently . . ., from the east-possibly from Babylon, where a sizable Jewish settlement wielded considerable influence, but possibly from Persia or from the Arabian desert. The more distant Babylon may be supported by the travel time apparently required . . ." [Note: Carson, "Matthew," p. 85.]
The magi’s question (Matthew 2:2) was not, Where is He who has been born to become King of the Jews? but, Where is He who has been born King of the Jews? Jesus’ status as Israel’s king did not come to Him later in His life. He was born with it (cf. Matthew 27:37). In this respect He was superior to Herod who was not born a king and saw the young child as a threat to his throne. The only other occurrences of the title "king of the Jews" in Matthew are in Matthew 27:11; Matthew 27:29; Matthew 27:37 where Gentiles used these words to mock Jesus.
What Jesus’ star was remains problematic. Some scholars have suggested a conjunction of the planets Jupiter and Saturn in the constellation of Pisces. [Note: Edersheim, 1:212-13.] Others believed it was a supernova (a star that explodes and emits unusual light for several weeks or months), a comet, or some other planetary conjunctions or groupings. Still others believed it was a supernatural creation. Whatever it was, it was the same star that guided the Magi to Jesus’ house in Bethlehem or at least to Bethlehem (Matthew 2:9). The presence of the definite Greek article with "star" in Matthew 2:9 points to the same star mentioned in Matthew 2:2. It seems to me that it would be very unlikely that a planetary conjunction or other natural "star" could have given the wise men such specific guidance.
"Could it be that ’the star’ which the Magi saw and which led them to a specific house was the Shekinah glory of God? That same glory had led the children of Israel through the wilderness for 40 years as a pillar of fire and cloud. Perhaps this was what they saw in the East, and for want of a better term they called it a ’star.’" [Note: Barbieri, p. 22. Cf. Walvoord, p. 23.]
Perhaps the Magi connected Balaam’s messianic prophecy of a star that would rise out of Judah (Numbers 24:17) with the Jewish King. Balaam evidently originated in the East (Numbers 23:7). The Jews in Jesus’ day regarded Balaam’s oracle as messianic. [Note: Carson, "Matthew," p. 86.] Interestingly, Balaam, like the wise men, experienced pressure from a king who was intent on destroying God’s people, but he, and they, refused to cooperate.
The Magi’s statement that they intended to "worship" the new King does not necessarily mean that they regarded Him as divine. They may have meant that they wanted to do Him homage. However in view of chapter 1 we know that the new King was worthy of true worship. "Worship" (Gr. proskyneo) occurs 13 times in Matthew and is something the writer stressed. Apparently the Magi recognized the King as Israel’s Messiah. "King of the Jews" was the Gentile way of saying "Messiah." [Note: France, p. 61.] The Messiah was indeed the King of the Jews.
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Constable, Thomas. DD. "Commentary on Matthew 2:2". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/matthew-2.html. 2012.
Dr. Constable's Expository Notes
1. The prophecy about Bethlehem 2:1-12
The Old Testament not only predicted how Messiah would be born (Matthew 1:18-25) but where He would be born (Matthew 2:1-12).
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Constable, Thomas. DD. "Commentary on Matthew 2:2". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/matthew-2.html. 2012.
Dr. Constable's Expository Notes
C. The King’s childhood ch. 2
There is nothing in chapter 2 that describes Jesus Himself. Therefore Matthew’s purpose was not simply to give the reader information about Jesus’ childhood. Rather he stressed the reception that the Messiah received having entered the world. The rulers were hostile, the Jewish religious leaders were indifferent, but the Gentiles welcomed and worshipped Him. These proved to be typical responses throughout Jesus’ ministry, as Matthew’s Gospel reveals. This literary device of presenting implication and then realization is common in the first Gospel. Also in this chapter there are several references to the fulfillment of Old Testament prophecies (Matthew 2:5-6; Matthew 2:15; Matthew 2:17-18; Matthew 2:23). Matthew wanted to continue to prove that Jesus was the promised Messiah who fulfilled what the prophets had predicted. In chapter 1 the emphasis is more on how Jesus’ identity fulfilled prophecy, but in chapter 2 it is more on how Jesus’ geographical connections fulfilled prophecy. To prove that Jesus was the Christ, Matthew had to show that Jesus was born where the Old Testament said Messiah would be born. Another purpose of this chapter was to show God’s providential care of His Son.
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Matthew 2:2". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/matthew-2.html. 2012.
Barclay's Daily Study Bible
Chapter 2
THE BIRTHPLACE OF THE KING ( Matthew 2:1-2 )
2:1-2 When Jesus was born in Bethlehem in Judaea, in the days of Herod the King, behold there came to Jerusalem wise men from the East. "Where," they said, "is the newly born King of the Jews? For we have seen his star in its rising and we have come to worship him."
It was in Bethlehem that Jesus was born. Bethlehem was quite a little town six miles to the south of Jerusalem. In the olden days it had been called Ephrath or Ephratah. The name Bethlehem means The House of Bread, and Bethlehem stood in a fertile countryside, which made its name a fitting name. It stood high up on a grey limestone ridge more than two thousand five hundred feet in height. The ridge had a summit at each end, and a hollow like a saddle between them. So, from its position, Bethlehem looked like a town set in an amphitheatre of hills.
Bethlehem had a long history. It was there that Jacob had buried Rachel, and had set up a pillar of memory beside her grave ( Genesis 48:7; Genesis 35:20). It was there that Ruth had lived when she married Boaz ( Ruth 1:22), and from Bethlehem Ruth could see the land of Moab, her native land, across the Jordan valley. But above all Bethlehem was the home and the city of David ( 1 Samuel 16:1; 1 Samuel 17:12; 1 Samuel 20:6); and it was for the water of the well of Bethlehem that David longed when he was a hunted fugitive upon the hills ( 2 Samuel 23:14-15).
In later days we read that Rehoboam fortified the town of Bethlehem ( 2 Chronicles 11:6). But in the history of Israel, and to the minds of the people, Bethlehem was uniquely the city of David. It was from the line of David that God was to send the great deliverer of his people. As the prophet Micah had it: "O Bethlehem Ephratah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from old, from ancient days" ( Micah 5:2).
It was in Bethlehem, David's city, that the Jews expected great David's greater Son to be born; it was there that they expected God's Anointed One to come into the world. And it was so.
The picture of the stable and the manger as the birthplace of Jesus is a picture indelibly etched in our minds; but it may well be that that picture is not altogether correct. Justin Martyr, one of the greatest of the early fathers, who lived about A.D. 150, and who came from the district near Bethlehem, tells us that Jesus was born in a cave near the village of Bethlehem (Justin Martyr: Dialogue with Trypho, 78, 304); and it may well be that Justin's information is correct. The houses in Bethlehem are built on the slope of the limestone ridge; and it is very common for them to have a cave-like stable hollowed out in the limestone rock below the house itself, and very likely it was in such a cave-stable that Jesus was born.
To this day such a cave is shown in Bethlehem as the birthplace of Jesus and above it the Church of the Nativity has been built. For very long that cave has been shown as the birthplace of Jesus. It was so in the days of the Roman Emperor, Hadrian, for Hadrian, in a deliberate attempt to desecrate the place, erected a shrine to the heathen god Adonis above it. When the Roman Empire became Christian, early in the fourth century, the first Christian Emperor, Constantine, built a great church there, and that church, much altered and often restored, still stands.
H. V. Morton tells how he visited the Church of the Nativity in Bethlehem. He came to a great wall, and in the wall there was a door so low that he had to stoop to enter it; and through the door, and on the other side of the wall, there was the church. Beneath the high altar of the church is the eave, and when the pilgrim descends into it he finds a little cavern about fourteen yards tong and four yards wide, lit by silver lamps. In the floor there is a star, and round it a Latin inscription: "Here Jesus Christ was born of the Virgin Mary."
When the Lord of Glory came to this earth, he was born in a cave where men sheltered the beasts. The cave in the Church of the Nativity in Bethlehem may be that same cave, or it may not be. That we will never know for certain. But there is something beautiful in the symbolism that the church where the cave is has a door so low that all must stoop to enter. It is supremely fitting that every man should approach the infant Jesus upon his knees.
THE HOMAGE OF THE EAST ( Matthew 2:1-2 continued)
When Jesus was born in Bethlehem there came to do him homage wise men from the East. The name given to these men is Magi, and that is a word which is difficult to translate. Herodotus (1: 101,132) has certain information about the Magi. He says that they were originally a Median tribe. The Medes were part of the Empire of the Persians. They tried to overthrow the Persians and substitute the power of the Medes. The attempt failed. From that time the Magi ceased to have any ambitions for power or prestige, and became a tribe of priests. They became in Persia almost exactly what the Levites were in Israel. They became the teachers and instructors of the Persian kings. In Persia no sacrifice could be offered unless one of the Magi was present. They became men of holiness and wisdom.
These Magi were men who were skilled in philosophy, medicine and natural science. They were soothsayers and interpreters of dreams. In later times the word Magus developed a much lower meaning, and came to mean little more than a fortune-teller, a sorcerer, a magician, and a charlatan. Such was Elymas, the sorcerer ( Acts 13:6; Acts 13:8), and Simon who is commonly called Simon Magus ( Acts 8:9; Acts 8:11). But at their best the Magi were good and holy men, who sought for truth.
In those ancient days all men believed in astrology. They believed that they could foretell the future from the stars, and they believed that a man's destiny was settled by the star under which he was born. It is not difficult to see how that belief arose. The stars pursue their unvarying courses; they represent the order of the universe. If then there suddenly appeared some brilliant star, if the unvarying order of the heavens was broken by some special phenomenon, it did look as if God was breaking into his own order, and announcing some special thing.
We do not know what brilliant star those ancient Magi saw. Many suggestions have been made. About 11 B.C. Halley's comet was visible shooting brilliantly across the skies. About 7 B.C. there was a brilliant conjunction of Saturn and Jupiter. In the years 5 to 2 B.C. there was an unusual astronomical phenomenon. In those years, on the first day of the Egyptian month, Mesori, Sirius, the dog star, rose helically, that is at sunrise, and shone with extraordinary brilliance. Now the name Mesori means the birth of a prince, and to those ancient astrologers such a star would undoubtedly mean the birth of some great king. We cannot tell what star the Magi saw; but it was their profession to watch the heavens, and some heavenly brilliance spoke to them of the entry of a king into the world.
It may seem to us extraordinary that those men should set out from the East to find a king, but the strange thing is that, just about the time Jesus was born, there was in the world a strange feeling of expectation of the coming of a king. Even the Roman historians knew about this. Not so very much later than this Suetonius could write, "There had spread over all the Orient an old and established belief, that it was fated at that time for men coming from Judaea to rule the world" (Suetonius: Life of Vespasian, 4: 5). Tacitus tells of the same belief that "there was a firm persuasion ... that at this very time the East was to grow powerful, and rulers coming from Judaea were to acquire universal empire" (Tacitus: Histories, 5: 13). The Jews had the belief that "about that time one from their country should become governor of the habitable earth" (Josephus: Wars of the Jews, 6: 5, 4). At a slightly later time we find Tiridates, King of Armenia, visiting Nero at Rome with his Magi along with him (Suetonius: Life of Nero, 13: 1). We find the Magi in Athens sacrificing to the memory of Plato (Seneca: Epistles, 58: 3 1). Almost at the same time as Jesus was born we find Augustus, the Roman Emperor, being hailed as the Saviour of the World, and Virgil, the Roman poet, writing his Fourth Eclogue, which is known as the Messianic Eclogue, about the golden days to come.
There is not the slightest need to think that the story of the coming of the Magi to the cradle of Christ is only a lovely legend. It is exactly the kind of thing that could easily have happened in that ancient world. When Jesus Christ came the world was in an eagerness of expectation. Men were waiting for God and the desire for God was in their hearts. They had discovered that they could not build the golden age without God. It was to a waiting world that Jesus came; and, when he came, the ends of the earth were gathered at his cradle. It was the first sign and symbol of the world conquest of Christ.
THE CRAFTY KING ( Matthew 2:3-9 )
2:3-9 When Herod the king heard or this he was disturbed, and so was all Jerusalem with him. So he collected all the chief priests and scribes of the people, and asked them where the Anointed One of God was to be born. They said to him, "In Bethlehem in Judaea. For so it stands written through the prophets, 'And you Bethlehem, land of Judah, are by no means the least among the leaders of Judah. For there shall come forth from you the leader, who will be a shepherd to my people Israel.'" Then Herod secretly summoned the wise men, and carefully questioned them about the time when the star appeared. He sent them to Bethlehem. "Go," he said, "and make every effort to find out about the little child. And, when you have found him, send news to me, that I, too, may come and worship him." When they had listened to the king they went on their way.
It came to the ears of Herod that tile wise men had come from the East, and that they were searching for the little child who had been born to be King of the Jews. Any king would have been worried at the report that a child had been born who was to occupy his throne. But Herod was doubly disturbed.
Herod was half Jew and half Idumaean. There was Edomite blood in his veins. He had made himself useful to the Romans in the wars and civil wars of Palestine, and they trusted him. He had been appointed governor in 47 B.C.; in 40 B.C. he had received the title of king; and he was to reign until 4 B.C. He had wielded power for long. He was called Herod the Great, and in many ways he deserved the title. He was the only ruler of Palestine who ever succeeded in keeping the peace and in bringing order into disorder. He was a great builder; he was indeed the builder of the Temple in Jerusalem. He could be generous. In times of difficulty he remitted the taxes to make things easier for the people; and in the famine of 25 B.C. he had actually melted down his own gold plate to buy corn for the starving people.
But Herod had one terrible flaw in his character. He was almost insanely suspicious. He had always been suspicious, and the older he became the more suspicious he grew, until, in his old age, he was, as someone said, "a murderous old man." If he suspected anyone as a rival to his power, that person was promptly eliminated. He murdered his wife Mariamne and her mother Alexandra. His eldest son, Antipater, and two other sons, Alexander and Aristobulus, were all assassinated by him. Augustus, the Roman Emperor, had said, bitterly, that it was safer to be Herod's pig than Herod's son. (The saying is even more epigrammatic in Greek, for in Greek hus ( G5300) is the word for a pig, and huios ( G5207) is the word for a son).
Something of Herod's savage, bitter, warped nature can be seen from the provisions he made when death came near. When lie was seventy he knew that he must die. He retired to Jericho, the loveliest of all his cities. He gave orders that a collection of the most distinguished citizens of Jerusalem should be arrested on trumped-up charges and imprisoned. And he ordered that the moment he died, they should all be killed. He said grimly that he was well aware that no one would mourn for his death, and that he was determined that some tears should be shed when he died.
It is clear how such a man would feel when news reached him that a child was born who was destined to be king. Herod was troubled, and Jerusalem was troubled, too, for Jerusalem well knew the steps that Herod would take to pin down this story and to eliminate this child. Jerusalem knew Herod, and Jerusalem shivered as it waited for his inevitable reaction.
Herod summoned the chief priests and the scribes. The scribes were the experts in scripture and in the law. The chief priests consisted of two kinds of people. They consisted of ex-high priests. The high priesthood was confined to a very few families. They were the priestly aristocracy, and the members of these select families were called the chief priests. So Herod summoned the religious aristocracy and the theological scholars of his day, and asked them where, according to the scriptures, the Anointed One of God should be born. They quoted the text in Micah 5:2 to him. Herod sent for the wise men, and despatched them to make diligent search for the little child who had been born. He said that he, too, wished to come and worship the child; but his one desire was to murder the child born to be king.
No sooner was Jesus born than we see men grouping themselves into the three groups in which men are always to be found in regard to Jesus Christ. Let us look at the three reactions.
(i) There was the reaction of Herod, the reaction of hatred and hostility. Herod was afraid that this little child was going to interfere with his life, his place, his power, his influence, and therefore his first instinct was to destroy him.
There are still those who would gladly destroy Jesus Christ, because they see in him the one who interferes with their lives. They wish to do what they like, and Christ will not let them do what they like; and so they would kill him. The man whose one desire is to do what he likes has never any use for Jesus Christ. The Christian is the man who has ceased to do what he likes, and has dedicated his life to do as Christ likes.
(ii) There was the reaction of the chief priests and scribes, the reaction of complete indifference. It did not make the slightest difference to them. They were so engrossed in their Temple ritual and their legal discussions that they completely disregarded Jesus. He meant nothing to them.
There are still those who are so interested in their own affairs that Jesus Christ means nothing to them. The prophet's poignant question can still be asked: "Is it nothing to you, all you who pass by?" ( Lamentations 1:12).
(iii) There was the reaction of the wise men, the reaction of adoring worship, the desire to lay at the feet of Jesus Christ the noblest gifts which they could bring.
Surely, when any man realizes the love of God in Jesus Christ, he, too, should be lost in wonder, love and praise.
GIFTS FOR CHRIST ( Matthew 2:9-12 )
2:9-12 And, behold, the star, which they had seen in its rising, led them on until it came and stood over the place where the little child was. When they saw the star, they rejoiced with exceeding great joy. When they came into the house, they saw the little child with Mary, his mother, and they fell down and worshipped him; and they opened their treasures, and offered to him gifts, gold, frankincense and myrrh. And because a message from God came to them in a dream, telling them not to go back to Herod, they returned to their own country by another way.
So the wise men found their way to Bethlehem. We need not think that the star literally moved like a guide across the sky. There is poetry here, and we must not turn lovely poetry into crude and lifeless prose. But over Bethlehem the star was shining. There is a lovely legend which tells how the star, its work of guidance completed, fell into the well at Bethlehem, and that it is still there and can still be seen sometimes by those whose hearts are pure.
Later legends have been busy with the wise men. In the early days eastern tradition said that there were twelve of them. But now the tradition that there were three is almost universal. The New Testament does not say that there were three, but the idea that there were three no doubt arose from the threefold gift which they brought.
Later legend made them kings. And still later legend gave them names, Caspar, Melchior and Balthasar. Still later legend assigned to each a personal description, and distinguished the gift which each of them gave to Jesus. Melchior was an old man, grey haired, and with a long beard, and it was he who brought the gift of gold. Caspar was young and beardless, and ruddy in countenance, and it was he who brought the gift of frankincense. Balthasar was swarthy, with the beard newly grown upon him, and it was he who brought the gift of myrrh.
From very early times men have seen a peculiar fitness in the gifts the wise men brought. They have seen in each gift something which specially matched some characteristic of Jesus and his work.
(i) Gold is the gift for a king. Seneca tells us that in Parthia it was the custom that no one could ever approach the king without a gift. And gold, the king of metals, is the fit gift for a king of men.
So then Jesus was "the Man born to be King." But he was to reign, not by force, but by love; and he was to rule over men's hearts, not from a throne, but from a Cross.
We do well to remember that Jesus Christ is King. We can never meet Jesus on an equality. We must always meet him on terms of complete submission. Nelson, the great admiral, always treated his vanquished opponent?, with the greatest kindness and courtesy. After one of his naval victories, the defeated admiral was brought aboard Nelson's flagship and on to Nelson's quarter-deck. Knowing Nelson's reputation for courtesy, and thinking to trade upon it, he advanced across the quarter-deck with hand outstretched as if he was advancing to shake hands with an equal. Nelson's hand remained by hi.' side. "Your sword first," he said, "and then your hand." Before we must be friends with Christ, we must submit to Christ.
(ii) Frankincense is the gift for a priest. It was in the Temple worship and at the Temple sacrifices that the sweet perfume of frankincense was used. The function of a priest is to open the way to God for men. The Latin word for priest is pontifex, which means a bridge-builder. The priest is the man who builds a bridge between men and God.
That is what Jesus did. He opened the way to God; he made it possible for men to enter into the very presence of God.
(iii) Myrrh is the gift for one who is to die. Myrrh was used to embalm the bodies of the dead.
Jesus came into the world to die. Holman Hunt has a famous picture of Jesus. It shows Jesus at the door of the carpenter's shop in Nazareth. He is still only a boy and has come to the door to stretch his limbs which had grown cramped over the bench. He stands there in the doorway with arms outstretched, and behind him, on the wall, the setting sun throws his shadow, and it is the shadow of a cross. In the background there stands Mary, and as she sees that shadow there is the fear of coming tragedy in her eyes.
Jesus came into the world to live for men, and, in the end, to die for men. He came to give for men his life and his death.
Gold for a king, frankincense for a priest, myrrh for one who was to die--these were the gifts of the wise men, and, even at the cradle of Christ, they foretold that he was to be the true King, the perfect High Priest, and in the end the supreme Saviour of men.
ESCAPE TO EGYPT ( Matthew 2:13-15 )
2:13-15 When they had gone away, behold, an angel of the Lord appeared in a dream to Joseph. "Rise," he said, "and take the little child and his mother, and flee into Egypt, and stay there until I tell you; for Herod is about to search for the little child, in order to kill him." So he arose and took the little child and his mother by night and went away into Egypt, and he remained there until the death of Herod. This happened that the word spoken by the Lord through the prophet might be fulfilled: "Out of Egypt have I called my son."
The ancient world had no doubt that God sent his messages to men in dreams. So Joseph was warned in a dream to flee into Egypt to escape Herod's murderous intentions. The flight into Egypt was entirely natural. Often, throughout the troubled centuries before Jesus came, when some peril and some tyranny and some persecution made life intolerable for the Jews, they sought refuge in Egypt. The result was that every city in Egypt had its colony of Jews; and in the city of Alexandria there were actually more than a million Jews, and certain districts of the city were entirely handed over to them. Joseph in his hour of peril was doing what many a Jew had done before; and when Joseph and Mary reached Egypt they would not find themselves altogether amidst strangers, for in every town and city they would find Jews who had sought refuge there.
It is an interesting fact that in after days the foes of Christianity and the enemies of Jesus used the stay in Egypt as a peg to attach their slanders to him. Egypt was proverbially the land of sorcery, of witchcraft and of magic. The Talmud says, "Ten measures of sorcery descended into the world; Egypt received nine, the rest of the world one". So the enemies of Jesus declared that it was in Egypt that Jesus had learned a magic and a sorcery which made him able to work miracles, and to deceive men.
When the pagan philosopher, Celsus, directed his attack against Christianity in the third century, that attack which Origen met and defeated, he said that Jesus was brought up as an illegitimate child, that he served for hire in Egypt, that he came to the knowledge of certain miraculous powers, and returned to his own country and used these powers to proclaim himself God (Origen: Contra Celsum 1: 38). A certain Rabbi, Eliezer ben Hyrcanus, said that Jesus had the necessary magical formulae tattooed upon his body so that he would not forget them. Such were the slanders that twisted minds connected with the flight to Egypt; but they are obviously false, for it was as a little baby that Jesus was taken to Egypt, and it was as a little child that he was brought back.
Two of the loveliest New Testament legends are connected with the flight into Egypt. The first is about the penitent thief. Legend calls the penitent thief Dismas, and tells that he did not meet Jesus for the first time when they both hung on their crosses on Calvary. The story runs like this. When Joseph and Mary were on their way to Egypt, they were waylaid by robbers. One of the robber chiefs wished to murder them at once and to steal their little store of goods. But something about the baby Jesus went straight to Dismas' heart, for Dismas was one of these robbers. He refused to allow any harm to come to Jesus or his parents. He looked at Jesus and said, "O most blessed of children, if ever there come a time for having mercy on me, then remember me, and forget not this hour". So, the legend says, Jesus and Dismas met again at Calvary, and Dismas on the cross found forgiveness and mercy for his soul.
The other legend is a child's story, but it is very lovely. When Joseph and Mary and Jesus were on their way to Egypt, the story runs, as the evening came they were weary, and they sought refuge in a cave. It was very cold, so cold that the ground was white with hoar frost. A little spider saw the little baby Jesus, and he wished so much that he could do something to keep him warm in the cold night. He decided to do the only thing he could and spin his web across the entrance of the cave, to make, as it were, a curtain there.
Along the path came a detachment of Herod's soldiers, seeking for children to kill to carry out Herod's bloodthirsty order. When they came to the cave they were about to burst in to search it, but their captain noticed the spider's web, covered with the white hoar frost and stretched right across the entrance to the eave. "Look," he said, "at the spider's web there. It is quite unbroken and there cannot possibly be anyone in the cave, for anyone entering would certainly have torn the web."
So the soldiers passed on, and left the holy family in peace, because a little spider had spun his web across the entrance to the cave. And that, so they say, is why to this day we put tinsel on our Christmas trees, for the glittering tinsel streamers stand for the spider's web, white with the hoar frost, stretched across the entrance of the cave on the way to Egypt. It is a lovely story, and this much, at least, is true, that no gift which Jesus receives is ever forgotten.
The last words of this passage introduce us to a custom which is characteristic of Matthew. He sees in the flight to Egypt a fulfilment of the word spoken by Hosea. He quotes it in the form: Out of Egypt have I called my son. That is a quotation from Hosea 11:1, which reads: "When Israel was a child, I loved him, and out of Egypt I called my son".
It can be seen at once that in its original form this saying of Hosea had nothing to do with Jesus, and nothing to do with the flight to Egypt It was nothing more than a simple statement of now God had delivered the nation of Israel from slavery and from bondage in the land of Egypt.
We shall see, again and again, that this is typical of Matthew's use of the Old Testament. He is prepared to use as a prophecy about Jesus any text at all which can be made verbally to fit, even although originally it had nothing to do with the question in hand, and was never meant to have anything to do with it. Matthew knew that almost the only way to convince the Jews that Jesus was the promised Anointed One of God was to prove that he was the fulfilment of Old Testament prophecy. And in his eagerness to do that he finds prophecies in the Old Testament where no prophecies were ever meant. When we read a passage like this we must remember that, though it seems strange and unconvincing to us, it would appeal to those Jews for whom Matthew was writing.
THE SLAUGHTER OF THE CHILDREN ( Matthew 2:16-18 )
2:16-18 The Herod saw that he had been tricked by the wise men, and he sent and slew all the children in Bethlehem, and in all the districts near by. He slew every child of two years and under, reckoning from the time when he had made his inquiries from the wise men. Then the word which was spoken through Jeremiah the prophet was fulfilled: "A voice was heard in Rama, weeping and much lamenting, Rachel weeping for her children, and she refused to be comforted, for they were no more."
We have already seen that Herod was a past master in the art of assassination. He had no sooner come to the throne than he began by annihilating the Sanhedrin, the supreme court of the Jews. Later he slaughtered three hundred court officers out of hand. Later he murdered his wife Mariamne, and her mother Alexandra, his eldest son Antipater, and two other sons, Alexander and Aristobulus. And in the hour of his death he arranged for the slaughter of the notable men of Jerusalem.
It was not to be expected that Herod would calmly accept the news that a child had been born who was going to be king. We have read how he had carefully enquired of the wise men when they had seen the star. Even then he was craftily working out the age of the child so that he might take steps towards murder, and now he put his plans into swift and savage action. He gave orders that every child under two years of age in Bethlehem and the surrounding district should be slaughtered.
There are two things which we must note. Bethlehem was not a large town, and the number of the children would not exceed from twenty to thirty babies. We must not think in terms of hundreds. It is true that this does not make Herod's crime any the less terrible, but we must get the picture right.
Secondly, there are certain critics who hold that this slaughter cannot have taken place because there is no mention of it in any writer outside this one passage of the New Testament. The Jewish historian Josephus, for instance, does not mention it. There are two things to be said. First, as we have just seen, Bethlehem was a comparatively small place, and in a land where murder was so widespread the slaughter of twenty or thirty babies would cause little stir, and would mean very little except to the broken-hearted mothers of Bethlehem. Second, Carr notes that Macaulay, in his history, points out that Evelyn, the famous diarist, who was a most assiduous and voluminous recorder of contemporary events, never mentions the massacre of Glencoe. The fact that a thing is not mentioned, even in the places where one might expect it to be mentioned, is no proof at all that it did not happen. The whole incident is so typical of Herod that we need not doubt that Matthew is passing the truth down to us.
Here is a terrible illustration of what men will do to get rid of Jesus Christ. If a man is set on his own way, if he sees in Christ someone who is liable to interfere with his ambitions and rebuke his ways, his one desire is to eliminate Christ; and then he is driven to the most terrible things, for if he does not break men's bodies, he will break their hearts.
Again, at the end of this passage, we see Matthew's characteristic way of using the Old Testament. He quotes Jeremiah 31:15, "Thus says the Lord: a voice is heard in Ramah, lamentation and bitter weeping; Rachel is weeping for her children; she refuses to be comforted for her children, because they are not."
The verse in Jeremiah has no connection with Herod's slaughter of the children: the picture in Jeremiah was this. Jeremiah was picturing the people of Jerusalem being led away in exile. In their sad way to an alien land they pass Ramah, and Ramah was the place where Rachel lay buried ( 1 Samuel 10:2); and Jeremiah pictures Rachel weeping, even in the tomb, for the fate that had befallen the people.
Matthew is doing what he so often did. In his eagerness he is finding a prophecy where no prophecy is. But, again, we must remind ourselves that what seems strange to us seemed in no way strange to those for whom Matthew was writing in his day.
RETURN TO NAZARETH ( Matthew 2:19-23 )
2:19-23 When Herod died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt. "Rise," he said, "and take the little child and his mother, and go into the land of Israel. For those who seek the little child's life are dead." So he rose and took the little child and his mother, and went into the land of Israel. When he heard that Archelaus was king in Judaea instead of Herod, his father, he was afraid to go there. So, when, he had received a message from God in a dream, he withdrew to the districts of Galilee, and he came and settled in a town called Nazareth. This happened so that the word spoken through the prophets might be fulfilled-- "He shall be called a Nazarene."
In due time Herod died, and when Herod died the whole kingdom over which he had ruled was split up. The Romans had trusted Herod, and they had allowed him to reign over a very considerable territory, but Herod well knew that none of his sons would be allowed a like power. So he had divided his kingdom into three, and in his will he had left a part to each of three of his sons. He had left Judaea to Archelaus; Galilee to Herod Antipas; and the region away to the northeast and beyond Jordan to Philip.
But the death of Herod did not solve the problem. Archelaus was a bad king, and he was not to last long upon the throne. In fact he had begun his reign with an attempt to out-Herod Herod, for he had opened his rule with the deliberate slaughter of three thousand of the most influential people in the country. Clearly, even now that Herod was dead, it was still unsafe to return to Judaea with the savage and reckless Archelaus on the throne. So Joseph was guided to go to Galilee where Herod Antipas, a much better king, reigned.
It was in Nazareth that Joseph settled, and it was in Nazareth that Jesus was brought up. It must not be thought that Nazareth was a little quiet backwater, quite out of touch with life and with events.
Nazareth lay in a hollow in the hills in the south of Galilee. But a lad had only to climb the hills for half tile world to be at his door. He could look west and the waters of the Mediterranean, blue in the distance, would meet his eyes; and he would see the ships going out to the ends of the earth. He had only to look at the plain which skirted the coast, and he would see, slipping round the foot of the very hill on which he stood, the road from Damascus to Egypt, the land bride to Africa. It was one of the greatest caravan routes in the world.
It was the road by which centuries before Joseph had been sold down into Egypt as a slave. It was the road that, three hundred years before, Alexander the Great and his legions had followed. It was the road by which centuries later Napoleon was to march. It was the road which in the twentieth century Allenby was to take. Sometimes it was called The Way of the South, and sometimes the Road of the Sea. On it Jesus would see all kinds of travellers from all kinds, of nations on all kinds of errands, coming, and going from the ends of the earth.
But there was another road. There was the road which left the sea coast at Acre or Ptolemais and went out to the East. It was the Road of the East. It went out to the eastern bounds and frontiers of the Roman Empire. Once again the cavalcade of the caravans and their silks and spices would be continually on it, and on it also the Roman legions clanked out to the frontiers.
Nazareth indeed was no backwater. Jesus was brought up in a town where the ends of the earth passed the foot of the hilltop. From his boyhood days he was confronted with scenes which must have spoken to him of a world for God.
We have seen how Matthew clinches each event in the early life of Jesus with a passage from the Old Testament which he regards as a prophecy. Here Matthew cites a prophecy: "He shall be called a Nazarene"; and here Matthew has set us an insoluble problem, for there is no such text in the Old Testament. In fact Nazareth is never mentioned in the Old Testament. No one has ever satisfactorily solved the problem of what part of the Old Testament Matthew has in mind.
The ancient writers liked puns and plays on words. It has been suggested that Matthew is playing on the words of Isaiah in Isaiah 11:1: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots." The word for branch is netser ( H5342) ; and it is just possible that Matthew is playing on the word Nazarene and the word Netser ( H5342) ; and that he is saying at one and the same time that Jesus was from Nazareth and that Jesus was the Netser ( H5342) , the promised Branch from the stock of Jesse, the descendant of David, the promised Anointed King of God. No one can tell. What prophecy Matthew had in mind must remain a mystery.
So now the stage is set; Matthew has brought Jesus to Nazareth and in a very real sense Nazareth was the gateway to the world.
The Years Between
Before we move on to the third chapter of Matthew's gospel there is something at which we would do well to look. The second chapter of the gospel closes with Jesus as a little child; the third chapter of the gospel opens with Jesus as a man of thirty (compare Luke 3:23). That is to say, between the two chapters there are thirty silent years. Why should it have been so? What was happening in those silent years? Jesus came into the world to be the Saviour of the world, and for thirty years he never moved beyond the bounds of Palestine, except to the Passover at Jerusalem. He died when he was thirty-three, and of these thirty-three years thirty were spent without record in Nazareth. To put it in another way, ten-elevenths of Jesus' life were spent in Nazareth. What was happening then?
(i) Jesus was growing up to boyhood, and then to manhood, in a good home; and there can be no greater start to life than that. J. S. Blackie, the famous Edinburgh professor, once said in public, "I desire to thank God for the good stock-in-trade, so to speak, which I inherited from my parents for the business of life." George Herbert once said, "A good mother is worth a hundred schoolmasters." So for Jesus the years passed, silently but mouldingly, in the circle of a good home.
(ii) Jesus was fulfilling the duties of an eldest son. It seems most likely that Joseph died before the family had grown up. Maybe he was already much older than Mary when they married. In the story of the Wedding Feast at Cana of Galilee there is no mention of Joseph, although Mary is there, and it is natural to suppose that Joseph had died.
So Jesus became the village craftsman of Nazareth to support his mother and his younger brothers and sisters. A world was calling him, and yet he first fulfilled his duty to his mother and to his own folks and to his own home. When his mother died, Sir James Barrie could write, "I can look back, and I cannot see the smallest thing undone." There lies happiness. It is on those who faithfully and ungrudgingly accept the simple duties that the world is built.
One of the great examples of that is the great doctor, Sir James Y. Simpson, the discoverer of chloroform. He came from a poor home. One day his mother took him on her knee and began to darn his stockings. When she had finished, she looked at her neat handiwork. "My, Jamie," she said. "mind when your mither's away that she was a grand darner." Jamie was the "wise wean, the little box of brains," and his family knew it. They had their dreams for him. His brother Sandy said, "I aye felt he would be great some day." And so, without jealousy and willingly, his brothers worked in the bakeshop and at their jobs that the lad might have his college education and his chance. There would have been no Sir James Simpson had there not been simple folk willing to do simple things and to deny themselves so that the brilliant lad might have his chance.
Jesus is the great example of one who accepted the simple duties of the home.
(iii) Jesus was learning what it was like to be a working man. He was learning what it was like to have to earn a living, to save to buy food and clothes, and maybe sometimes a little pleasure; to meet the dissatisfied and the critical customer, and the customer who would not pay his debts. If Jesus was to help men, he must first know what men's lives were like. He did not come into a protected cushioned life; he came into the life that any man must live. He had to do that, if he was ever to understand the life of ordinary people.
There is a famous story of Marie Antoinette, the Queen of France, in the days when the storm of the French Revolution was brooding over the country before it broke. Men were starving; the mob was rioting. The Queen asked what all the uproar was about. She was told: "They have no bread." "If they have no bread," she said, "let them eat cake." The idea of a life without plenty was an idea which did not come within her horizon. She did not understand.
Jesus worked in Nazareth for all the silent years in order that he might know what our life was like, and that, understanding, he might be able to help.
(iv) Jesus was faithfully performing the lesser task before the greater task was given to him to do. The great fact is that, if Jesus had failed in the smaller duties, the mighty task of being the Saviour of the world could never have been given to him to do. He was faithful in little that he might become master of much. It is a thing never to be forgotten that in the everyday duties of life we make or mar a destiny, and we win or lose a crown.
-Barclay's Daily Study Bible (NT)
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Barclay, William. "Commentary on Matthew 2:2". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/dsb/matthew-2.html. 1956-1959.
Gill's Exposition of the Whole Bible
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", Revelation 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", Numbers 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 בר כוכבא "the son of a star"; but when he was discovered to be an impostor, they called him בר כוזיבא "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 דרך "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:
"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.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Matthew 2:2". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/matthew-2.html. 1999.
Henry's Complete Commentary on the Bible
| The Wise Men Come to Jerusalem. |
| |
1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 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. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6 And 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. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And 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.
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 (Habakkuk 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 (Luke 2:15, c.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, Matthew 2:17; Matthew 2:18. After that, Simeon and Ann a spoke of him, by the Spirit, to all that were disposed to heed what they said, Luke 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,
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, Genesis 49:10.
II. Who and what these wise men were; they are here called Magoi--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 (Acts 8:9; Acts 8:11), and of Elymas, the sorcerer (Acts 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 Matthew 8:11; Matthew 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,Isaiah 2:6. Arabia is called the land of the east (Genesis 25:6), and the Arabians are called men of the east,Judges 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, Amos 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 Numbers 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 Judæa 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,Matthew 2:3; Matthew 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, Matthew 2:4-6; Matthew 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,Malachi 2:7. It was generally known that Christ should be born at Bethlehem (John 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, Joshua 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 Micah 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,Psalms 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 (2 Samuel 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, Matthew 2:7; Matthew 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 (Matthew 2:7; Matthew 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.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on Matthew 2:2". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/matthew-2.html. 1706.
Spurgeon's Verse Expositions of the Bible
The Star and the Wise Men December 24, 1882 by C. H. SPURGEON (1834-1892)
"Now Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 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. When 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. When they saw the star, they rejoiced with exceeding great joy." Matthew 2:1-2 , Matthew 2:9-10 .
See, dear friends, the glory of our Lord Jesus Christ even in his state of humiliation! He is born of lowly parents, laid in a manger, and wrapped in swaddling bands; but, lo! the principalities and powers in the heavenly places are in commotion. First, one angel descends to proclaim the advent of the new-born King and suddenly there is with him a multitude of the heavenly host singing glory unto God. Nor was the commotion confined to the spirits above; for in the heavens which overhang this card, there is a stir. A star is deputed on behalf of all the stars, as if he were the envoy and plenipotentiary of all worlds to represent them before their King. This star is put in commission to wait upon the Lord, to be his herald to men afar off, his usher to conduct them to his presence, and his body-guard to sentinel his cradle. Earth, too, is stirred. Shepherds have come to pay the homage of simple-minded ones: with all love and joy they bow before the mysterious child; and after them from afar come the choice and flower of their generation, the most studious minds of the age. Making a long and difficult journey, they too at last arrive, the representatives of the Gentiles. Lo! the kings of Seba and Sheba offer gifts gold, frankincense, and myrrh. Wise men, the leaders of their peoples, bow down before him, and pay homage to the Son of God. Wherever Christ is he is honorable. "Unto you that believe he is honor." In the day of small things, when the cause of God is denied entertainment, and is hidden away with things which are despised, it is still most glorious. Christ, though a child, is still King of kings; though among the oxen, he is still distinguished by his star. Beloved friends, if wise men of old came to Jesus and worshipped, should not we come also? My intense desire this morning is that we all may pay homage to him of whom we sing, "Unto us a child is born; unto us a son is given." Let those of us who have long worshipped, worship anew with yet lowlier reverence and intenser love. And God grant-oh, that he would grant it! that some who are far off from him spiritually, as the Magi were far off locally, may come to-day and ask, "Where is he that is born King of the Jews? for we have come to worship him." May feet that have been accustomed to broad roads, but unaccustomed to the narrow path, this day pursue that way till they see Jesus, and how before him with all their hearts, finding salvation in him. These wise men came naturally, traversing the desert; let us come spiritually, leaving our sins. These were guided by the sight of a star; let us be guided by faith in the divine Spirit, by the teaching of his word and all those blessed lights which the Lord uses to conduct men to himself. Only let us come to Jesus. It was well to come unto the babe Jesus, led by the feeble beams of a star; you shall find it still more blessed to come to him now that he is exalted in the highest heavens, and by his own light reveals his own perfect glory. Delay not, for this day he cries, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." This morning let us try to do three things. First, let us gather light from this star; secondly, let us gather wisdom from those wise men; and thirdly, let us act as wise men helped by our own particular star. I. First, then, LET US GATHER LIGHT FROM THIS STAR. May the Spirit of the Lord enable us so to do. I suppose you have each one his own imagination as to what this star was. It would seem to have been altogether supernatural, and not a star, or a comet of the ordinary kind. It was not a constellation, nor a singular conjunction of planets: there is nothing in the Scriptures to support such a conjecture. In all probability it was not a star in the sense in which we now speak of stars: for we find that it moved before the wise men, then suddenly disappeared, and again shone forth to move before them. It could not have been a star in the upper spheres like others, for such movements would not have been possible. Some have supposed that the wise men went in the direction in which the star shone forth in the heavens, and followed the changes of its position: but it could not in that case have been said that it stood over the place where the young child was. If the star was at its zenith over Bethlehem, it would have been in its zenith over Jerusalem too; for the distance is so small that it would not have been possible to observe any difference in the position of the star in the two places. It must have been a star occupying quite another sphere from that in which the planets revolve. We believe it to have been a luminous appearance in mid-air; probably akin to that which led the children of Israel through the wilderness, which was a cloud by day and a pillar of fire by night. Whether it was seen in the daylight or not we cannot tell. Chrysostom and the early fathers are wonderfully positive about many things which Scripture leaves in doubt, but as these eminent divines drew upon their imagination for their facts, we are not under bonds to follow them. They aver that this star was so bright as to be visible all day long. If so, we can imagine the wise men travelling day and night; but if it could be seen only by night, the picture before us grows far more singular and weird like as we see these easterns quietly pursuing their star-lit way, resting perforce when the sun was up, but noiselessly hurrying at night through slumbering lands. These questions are not of much importance to us, and therefore we will not dwell long upon them. Only here is a first lesson: if it should ever be that men should fail to preach the gospel, God can conduct souls to his Son by a star. Ah! say not only by a star, but by a stone, a bird, a blade of grass, a drop of dew.
"Remember that Omnipotence Has servants everywhere."
Therefore, despond not when you hear that one minister has ceased to preach the gospel, or that another is fighting against the viral truth of God. Their apostasy shall be to their own loss rather than to the hurt of Jesus and his church; and, sad though it be to see the lamps of the sanctuary put out, yet God is not dependent upon human lights, he is the Shekinah light of his own holy place. Mortal tongues, if they refuse to preach his word, shall have their places supplied by books in the running brooks and sermons in stones. The beam shall cry out of the wall, and the timber shall answer it. When chief priests and scribes have all gone out of the way, the Lord puts stars into commission, and once more in very deed the heavens are telling the glory of God, and the firmament is showing his handiwork. Sooner than lack speakers for the incarnate God, mountains and hills shall learn eloquence and break forth into testimony. Jehovah's message shall be made known to the utmost ends of the earth. God shall save his own elect; he shall give to Christ to see of the travail of his soul and to be satisfied. His counsel shall stand, and he will do all his pleasure. Hallelujah! Now, when the Lord does use a star to be his minister, what is the order of his ministry? We may learn by this enquiry what kind of ministry God would have ours to be if we are stars in his right hand. We also shine as lights in the world: let us see how to do it. We notice, first, that star-preaching is all about Christ. We do not know what the color of the star was, nor the shape of the star, nor to what magnitude it had attained; these items are not recorded, but what is recorded is of much more importance; the wise men said "We have seen his star." Then the star which the Lord will use to lead men to Jesus must be Christ's own star. The faithful minister, like this star, belongs to Christ; he is Christ's own man in the most emphatic sense. Before we can expect to be made a blessing, dear friends, we must ourselves be blessed of the Lord. If we would cause others to belong, to Jesus, we must belong wholly to Jesus ourselves. Every beam in that star shone forth for Jesus. It was his star, always, and only, and altogether. It shone not for itself, but only as his star: as such it was known and spoken of "we have seen his star." As I have already said, there is no note taken of any peculiarity that it had except this one, that it was the star of the King. I wish that you and I, whatever our eccentricities or personalities may be, may never make so much of them as to attract men's attention to them. May people never dwell upon our attainments or our deficiencies, but may they always observe this one thing, that we are men of God, that we are ambassadors of Christ, that we are Christ's servants, and do not attempt to shine for ourselves, or to make ourselves conspicuous; but that we labor to shine for him, that his way may be known upon earth, his saving health among all people. Brother, it is well for us to forget ourselves in our message, to sink ourselves in our Master. We know the names of several of the stars, yet they may each one envy that star which remains anonymous, but can never be forgotten because men who sought the King of Israel knew it as "his star." Though you be but a very little star, twinkling for Jesus; however feeble your light may be, be it plain that you are his star, so that if men wonder what you are, they may never wonder whose you are, for on your very forefront it shall be written, "Whose I am and whom I serve." God will not lead men to Christ by us unless we are Christ's heartily, wholly, unreservedly. In his temple our Lord uses no borrowed vessels; every bowl before the altar must be his own. It is not consistent with the glory of God for him to use borrowed vessels. He is not so poor as that comes to. This lesson is worthy of all acceptation. Are you in a hurry to preach, young man? Are you sure you are Christ's? Do you think it must be a fine thing to hold a company or people listening to your words? Have you looked at it in another light,? Have you weighed the responsibility of having to speak as Christ would have you speak, and of yielding yourself in your entire personality to the utterance of the mind of God? You must be consecrated and concentrated if you hope to be used or the Lord. If you have one ray, or ten thousand rays, all must shine with the one design of guiding men to Jesus. You have nothing now to do with any object, subject, design, or endeavor, but Jesus only: in him, and for him, and to him must you live henceforth, or you will never be chosen of the Lord to conduct either wise men or babes to Jesus. See ye well to it that perfect consecration be yours. Note next that true star-preaching leads to Christ. The star was Christ's star itself, but it also led others to Christ. It did this very much because it moved in that direction. It is a sad thing when a preacher is like a sign-post pointing the way but never following it, on his own account. Such were those chief priests at Jerusalem: they could tell where Christ was born, but they never went to worship him; they were indifferent altogether to him and to his birth. The star that leads to Christ must always be going to Christ. Men are far better drawn by example than driven by exhortation. Personal piety alone can be owned of God to the production of piety in others. "Go," say you; but they will not go. Say "come," and lead the way: then they will come. Do not the sheep follow the shepherd? He who would lead others to Christ should go before them himself, having his face towards his Master, his eyes towards his Master, his steps toward his Master, his heart towards his Master. We are so to live that we may without boasting exhort those around us to have us for an example. Oh, that all who think themselves to be stars would themselves diligently move towards the Lord Jesus. The star in the east led wise men to Christ because it went that way itself: there is a wisdom in example which truly wise men are quick to perceive. This star had such an influence upon the chosen men that they could not but follow it: it charmed them across the desert. Such a charm may reside in you and in me, and we may exercise a powerful ministry over many hearts, being to them as loadstones, drawing them to the Lord Jesus. Happy privilege! We would not, merely show the road, but induce our neighbors to enter upon it. We read of one of old, not that they told him of Jesus, but that "they brought him to Jesus." We are not only to tell the story of the cross, but we are to persuade men to fly to the Crucified One for salvation. Did not the king in the parable say to his servants, "Compel them to come in." Assuredly he girds his own messengers with such a compelling power that men cannot hold out any longer, but must follow their lead and bow at the King's feet. The star did not draw, "as it were with a cart rope," nor by any force, material and physical; yet it drew these wise men from the remote east right to the manger of the new-born child. And so, though we have no arm of the law to help us, nor patronage, nor pomp of eloquence, nor parade of learning, yet we have a spiritual power by which we draw to Jesus thousands who are our joy and crown. The man sent of God comes forth from the divine presence permeated with a power which makes men turn to the Savior and live. Oh! that such power might go forth from all God's ministers yea, from all God's servants engaged in street-preaching, in Sunday-schools, in tract-visitation, and in every form of holy service. God uses those whose aim and intent it is to draw men to Christ. He puts his Spirit into them, by which Spirit they are helped to set forth the Lord Jesus as so lovely and desirable that men run to him and accept his glorious salvation. It is a small thing to shine, but it is a great thing to draw. Any cast-away may be brilliant; but only the real saint will be attractive for Jesus. I would not pray to be an orator, but I do pray to be a soul-winner. Do not aim, beloved brethren, at anything short of leading men to Jesus. Do not be satisfied to lead them to orthodox doctrine, or merely to bring them to a belief in those views which you hold to be Scriptural, valuable as that way be. It is to the person of the incarnate God that we must bring them to his feet we must conduct them that they may worship him: our mission is not accomplished, it is a total failure, unless we conduct our hearers to the house where Jesus dwells, and then stand over them, keeping watch over their souls for Jesus' sake. Once more, the star which God used in this case was a star that stopped at Jesus: it went before the wise men till it brought them to Jesus, and then it stood still over the place where the young child was. I admire the manner of this star. There are remarkable stars in the theological sky at the present, time: they have led men to Jesus, so they say, and now they lead them into regions beyond, of yet undeveloped thought. The gospel of the Puritans is "old-fashioned"; these men have discovered that it is unsuitable for the enlarged intellects of the times; and so these stars would guide us further still. To this order of wandering stars I do not belong myself, and I trust I never shall. Progress beyond the gospel I have no desire for. "God forbid that I should glory save ill the cross of our Lord Jesus Christ." When the star had come to the place where the young child was, it stood still: and so should the gracious mind become settled, fixed, immovable. The wise men knew where to find that star, and where to find the young child by it: so be it with us. Oh, you that have hitherto been diligent in leading souls to Christ, never indulge for a single moment the notion that you need a broader philosophy or a deeper spirituality than are to be found in Jesus. Abide in him. Cry, "Oh God, my heart is fixed. My heart is fixed." There is nothing beyond Christ which is worth a moment's thought. Do not lose your paradise in Christ for another taste of that tree of knowledge of good-and-evil which ruined our first parents. Stick you to the old points: your one subject Christ, your one object to bring men to Christ, your one glory the glory of Christ. Standing by your Lord, and there alone, from this day to the last day, you will secure a happy, honored, and holy life. They said of Greece after her fall that it had become so ruined that you might search for Greece in Greece and fail to find it: I fear I must say that some professed preachers of the gospel have roamed so far away from it that you cannot find the gospel in their gospel, nor Christ himself in the Christ they preach. So far have some diverged from the grand essential soul-saving truth beyond which no man ought to dare to think of going, that they retain nothing of Christianity but the name. All that is beyond truth is a lie; anything beyond revelation is at best a minor matter, and most probably is an old wives' fable, even though he may be of the masculine gender who invented it. Stand you to your colors you who hope to be used of the Lord. Abide so that men shall find you in twenty years' time shining for Jesus and pointing to the place where the Savior is to be found, even as you are doing now. Let Jesus Christ be your ultimatum. Your work is done when you bring souls to Jesus, and help to keep them there, by being yourself "steadfast, unmovable." Be not carried away from the hope of your calling; but hold fast even the form of sound words, for it may be that in letting go the form you may lose the substance also. II. Now that we have somewhat rejoiced in the light of the star, let us see if we can GATHER WISDOM FROM THE WISE MEN. Perhaps you have heard the "much speaking" of tradition as to who they were, whence they came, and how they traveled. In the Greek church, I believe, they know their number, their names, the character of their retinue, and what kind of ornaments were on their dromedaries' necks. Details which are not found in the word of God you may believe or not, at your pleasure, and you will be wise if our pleasure is not to believe too much. We only know that they were Magi, wise men from the East, possibly of the old Parsee religion watchers if not worshippers of the stars. We will not speculate about them, but learn from them. They did not content themselves with admiring the star and comparing it with other stars, and taking notes as to the exact date of its appearance, and how many times it twinkled, and when it moved, and all that; but they practically used the teaching of the star. Many are hearers and admirers of God's servants, but they are not wise enough to make fit and proper use of the preaching. They notice the peculiarity of the preacher's language, how much he is like one divine, how much he is unlike another; whether he coughs too often, or speaks too much in his throat; whether he is too loud or too low; whether he has not a provincial tone, whether there may not be about him a commonness of speech approaching to vulgarity; or, on the other hand, whether he may not be too florid in his diction. Such fooleries as these are the constant observations of men for whose souls we labor. They are perishing, and yet toying with such small matters With many it is all they go to the house of God for, to criticise in this paltry fashion. I have even seen them come to this place with opera glasses, as if they came hither to inspect an actor who lived and labored to arouse their leisure hours. Such is the sport of fools; but these were wise men, and therefore practical men. They did not become star-gazers, and stop at the point of admiring the remarkable star; but they said, "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." They set out at once to find the now-born King, of whose coming the star was the signal. Oh, my dear hearers, how I wish that you were all wise in this same manner! I would sooner preach the dullest sermon that was ever preached than preach the most brilliant that was ever spoken if I could by that poor sermon lead you quite away from myself to seek the Lord Jesus Christ. That is the one thing I care about. Will you never gratify me by enquiring after my Lord and Master? I long to hear you say, "What is the man talking about? He speaks about a Savior; we will have that Savior for ourselves. He talks about pardon through the blood of Christ; he speaks about God coming down among men to save them; we will find out if there is any reality in this pardon, any truth in this salvation. We will seek Jesus, and find for ourselves the blessings which are reported to be laid up in him." If I heard you all saying this I should be ready to die of joy. Is not this a good day on which to set out to find your Savior? Some of you that have postponed it long, would it not be well to set out at once ere this expiring year has seen its last day? These wise men appear to have set out as soon as they discovered the star: they were not among those who have time to waste in needless delays. "There is the star," said they; "away we go beneath its guidance. We are not satisfied with a star, we go to find the King whose star it is!" And so they set out to find Christ immediately and resolutely. Being wise men, they persevered in their search after him. We cannot tell how far they journeyed. Travelling was extremely difficult in those times. There were hostile tribes to avoid, the broad rivers of the Tigris and the Euphrates to cross, and trackless deserts to penetrate; but they made nothing of difficulty or danger. They set out for Jerusalem, and to Jerusalem they came, seeking the King of the Jews. If it be true that God has taken upon himself our nature, we ought to resolve to find him, let it cost what it may. If we must circumnavigate the globe to find a Savior, the distance and the expense ought to be nothing so long as we may but reach him. Were the Christ in the bowels of the earth, or in the heights of heaven we ought not to rest till we come at him. Everything that was necessary for their expedition the wise men soon gathered together, regardless of expense; and off they went following the star that they might discover the Prince of the kings of the earth. At length they came to Jerusalem, and here new trials awaited them. It must have been a great trouble to them when they asked, "Where is he that is born King of the Jews?" and the people shook their heads as if they thought the question an idle one. Neither rich nor poor in the metropolitan city knew anything of Israel's King. The ribald multitude replied, "Herod is king of the Jews. Mind how you speak of another king, or your head may have to answer for it. The tyrant brooks no rival." The wise men must have been more astonished still when they found that Herod was troubled. They were glad to think that he was born who was to usher in the age or gold; but Herod's face grew blacker than ever at the bare mention of a king of the Jews. His eyes flashed, and a thundercloud was upon his brow; a dark deed of murder will come of it, though for the moment he conceals his malice. There is tumult all through the streets of Jerusalem, for no man knows what grim Herod may do now that he has been roused by the question, "Where is he that is born King of the Jews? Thus there was a ferment in Jerusalem, beginning at the palace; but this did not deter the wise men from their search for the promised Prince. They did not pack up their bales and go back and say, "It is useless to try to discover this questionable personage who is unknown even in the country of which he is King, and who appears to "be terribly unwelcome to those who are to be his subjects. We must leave to another day the solution of the question: "Where is he that is born King of the Jews?'" These earnest-minded seekers were not dispirited by the clergy and the learned men when they came together. To the chief priests and scribes the question was put, and they answered the enquiry as to where Christ would be born, but not a mother's son among them would go with the wise men to find this new-born King. Strange apathy! Alas, how common! Those who should have been leaders were no leaders; they would not even be followers of that which is good, for they had no heart towards Christ. The wise men rose superior to this serious discouragement. If the clergy would not help them they would go to Jesus by themselves. Oh, dear friend, if you are wise you will say, "I will find Christ alone if none will join me: if I dig to the center, I will find him; if I fly to the sun, I will find him; if all men put me off, I will find him; if the ministers of the gospel appear indifferent to me, I will find him: the kingdom of heaven or old suffered violence, and the violent took it by force, and so will I." The first Christians had to leave all the authorized teachers of the day behind, and to come out by themselves: it will be no strange thing if you should have to do the same. Happy will it be if you are determined to go through floods and flames to find Christ; for he will be found of you. Thus these men were wise because, having started on the search, they persevered in it till they found the Lord and worshipped him. Notice that they were wise because, when they again saw the star, "they rejoiced with exceeding great joy." While enquiring among the priests at Jerusalem they were perplexed, but when the star shone out again, they were at ease and full of joy: this joy they expressed, so that the evangelist recorded it. In these days very wise people think it necessary to repress all emotion, and appear like men of stone or ice. No matter what happens, they are stoical, and raised far above the enthusiasm of the vulgar. It is wonderful how fashions change, and folly stands for philosophy. But these wise men were children enough to be glad when their perplexity was over, and the clear light shone forth. It is a good sign when a man is not ashamed to be happy because he hears a plain, unmistakable testimony for the Lord Jesus. It is good to see the great man come down from his pedestal, and, like a little child, rejoice to hear the simple story of the cross. Give me the hearer who looks not for fineries, but cries out, "Lead me to Jesus. I want a guide to Jesus, and nothing else will suit me." Why, truly, if men did but know the value of things they would rejoice more to see a preacher of the gospel than a king. If the feet of the heralds of salvation be blessed, how much more their tongues when they tell out the tidings of a Savior. These wise men, with all their mystic learning were not ashamed to rejoice because a little star lent them its beams to conduct them to Jesus. We unite with them in rejoicing over a clear gospel ministry. For us all else is darkness, sorrow, and vexation of spirit; but that which leads us to our own glorious Lord is spirit, and light, and life. Better the sun should not shine than that a clear gospel should not be preached. We reckon that a country flourishes or decays according as gospel light is revealed or withdrawn. Now follow these wise men a little further. They have come to the house where the young child is. What will they do? Will they stand looking at the star? No: they enter in. The star stands still, but they are not afraid to lose its radiance, and behold the Sun of righteousness. They did not cry, "We see the star, and that is enough for us; we have followed the star, and it is all we need to do." Not at all. They lift, the latch, and enter the lowly residence of the babe. They see the star no longer, and they have no need to see it, for there is he that is born King of the Jews. Now the true Light has shone upon them from the face of the child; they behold the incarnate God. Oh, friends! how wise you will be if, when you have been led to Christ by any man, you do not rest in his leadership, but must see Christ for yourselves. How much I long that you may enter into the fellowship of the mystery, pass through the door, and come and behold the young child, and bow before him. Our woe is that so many are so unwise. We are only their guides, but they are apt to make us their end. We point the way, but they do not follow the road; they stand gazing upon us. The star is gone; it did its work, and passed away: Jesus remains, and the wise men live in him. Will any of you be so foolish as to think only of the dying preacher, and forget the ever-living Savior? Come, be wise, and hasten to your Lord at once. These men were wise, last of all and I commend their example to you-because when they saw the child they worshipped. Theirs was not curiosity gratified, but devotion exercised. We, too, must worship the Savior, or we shall never be saved by him. He has not come to put away our sins, and yet to leave us ungodly and self-willed. Oh you that have never worshipped the Christ of God, may you be led to do so at once! He is God over all, blessed for ever, adore him! Was God ever seen in such a worshipful form before? Behold he bows the heavens; he rides upon the wings of the wind; he scatters flames of fire; he speaks, and his dread artillery shakes the hills: you worship in terror. Who would not adore the great and terrible Jehovah? But is it not much better to behold him here, allied to your nature, wrapped like other children in swaddling clothes, tender, feeble, next akin to your own self? Will you not worship God when he thus comes down to you and becomes your brother, born for your salvation? Here nature itself suggests worship: O may grace produce it! Let us hasten to worship where shepherds and wise men and angels have led the way. Here let my sermon come to a pause even as the star did. Enter the house and worship! Forget the preacher. Let the starlight shine for other eyes. Jesus was born that you might be born again. He lived that you might live. He died that you might die to sin. He is risen, and to-day he maketh intercession for transgressors that they may be reconciled to God through him. Come, then; believe, trust, rejoice, adore! If you have neither gold, frankincense, nor myrrh, bring your faith, your love, your repentance, and falling down before the Son of God pay him the reverence of your hearts. III. And now I turn to my third and last point, which is this: LET US ACT AS WISE MEN UNDER THE LIGHT OF OUR STAR. We too have received light to lead us to the Savior: I might say that for us many stars have shone to that blessed end. I will, however, on this point content myself with asking questions. Do you not think that there is some light for you in your particular vocation, some call from God in your calling? Listen to me, and then listen to God. These men were watchers of the stars; therefore a star was used to call them. Certain other men soon after were fishermen; and by means of an amazing take of fish the Lord Jesus made them aware of his superior power, and then he called them to become fishers of men. For a star-gazer a star; for a fisherman a fish. The Master-Fisher hath a bait for each one of his elect, and oftentimes he selects a point in their own calling to be the barb of the hook. Were you busy yesterday at your counter? Did you bear no voice saying "Buy the truth and sell it not"? When you closed the shop last night did you not bethink yourself that soon you must close it for the last time? Do you make bread? and do you never ask yourself, "Has my soul eaten the bread of heaven?" Are you a farmer? do you till the soil? Has God never spoken to you by those furrowed fields and these changing seasons, and made you wish that your heart might be tilled and sown.? Listen! God is speaking! Hear, ye deaf; for there are voices everywhere calling you to heaven. You need not go miles about to find a link between you and everlasting mercy: the telegraphic wires are on either side of the road, God and human souls are near each other. How I wish that your common vocation would be viewed by you as concealing within itself the door to your high vocation. Oh that the Holy Spirit would turn your favourite pursuits into opportunities for his gracious work upon you. If not among the stars, yet among the flowers of the garden, or the cattle of the hills, or the waves of the sea may he find a net in which to enclose you for Christ. I wish that those of you who conclude that your calling could never draw you to Christ would make a point of seeing whether it might not be so. We are to learn from ants, and swallows, and cranes, and conies; surely we need never be short of tutors. It did seem that a star was an unlikely thing to head a procession of eastern sages, and yet it was the best guide that could be found; and so it may seem that your trade is an unlikely thing to bring you to Jesus, and yet the Lord may so use it. There may be a message from the Lord to thee in many a left-handed providence; a voice for wisdom may come to thee from the month of an ass; a call to a holy life may startle thee from a bush, a warning may flash upon thee from a wall, or a vision may impress thee in the silence of night when deep sleep falleth upon men. Only be thou ready to hear and God will find a way of speaking to thee. Answer the question as the wise men would have answered it, and say, "Yes, in our calling there is a call to Christ." Then, again, what should you and I do better in this life than seek after Christ! The wise men thought all other pursuits of small account compared with this. "Who is going to attend to that observatory and watch the rest of the stars?" They shake their heads, and say they do not know: these things must wait; they have seen his star, and they are going to worship him. But who will attend to their wives and families, and all besides, while they make this long journey? They reply that every lesser thing must be subordinate to the highest thing. Matters must be taken in proportion, and the search after the King of the Jews, who is the desire of all nations, is so out of all proportion great that all the rest must go. Are not you, also, wise enough to judge in this sensible fashion? Do you not think, dear friends, it would be well to use all to-morrow in seeking Jesus? It will be a leisure day, could you spend it better than in Seeking your Redeemer? If you were to take a week, and give it wholly to your own soul, and to seeking Christ, would it not be well spent? How can you live with your soul in jeopardy? Oh that you would say, "I must get this matter right; it is an all-important business, and I must see it secure." This would be no more than common-sense. If you are driving, and a trace is broken, do you not stop the horse, and get the harness right? How, then, can you go on with the chariot of life when all its harness is out of order, and a fall means eternal ruin? If you will stop driving to arrange a buckle for fear of accident, I would beg of you to stop anything and everything to see to the safety of your soul. See how the engineer looks to the safety-valve: are you content to run more desperate risks? If your house were not insured, and you carried on a hazardous trade, the probability is you would feel extremely anxious until you had arranged that matter: but your soul is uninsured, and it may burn for ever, will you not give heed to it? I beseech you be just to yourself, kind to yourself. Oh! see to your eternal well-being. You are not certain that you will get home to dinner to-day. Life is frail as a cobweb. You may be in hell before yon clock strikes one! Remember that. There is not a step between you and everlasting destruction from the presence of God if you are as yet unregenerate; and your only hope is to find the Savior, trust the Savior, obey the Savior. Wherefore, like these wise men, put everything on one side, and set out now upon an earnest, resolute, persevering endeavor to find Jesus. I was about to say resolve to find Jesus, or to die; but I will change the words, and say resolve to find him, and live. When we do come near to Jesus, let us ask ourselves this question, "Do we see more in Jesus than other people do?" for if we do, we are God's elect taught of God, illuminated by his Spirit. We read in the Scriptures that when these wise men saw the young child they fell down and worshipped him. Other people might have come in and seen the child, and said, "Many children are as interesting as this poor woman's babe." Ay, but as these men looked, they saw: all eyes are not so blessed. Eyes that see are gifts from the All-seeing One. Carnal eyes are blind; but these men saw the Infinite in the infant; the Godhead gleaming through the manhood; the glory hiding beneath the swaddling bands. Undoubtedly there was a spiritual splendor about this matchless child! We read that Moses' father and mother saw that he was a "goodly child"; they saw he was "fair unto God," says the original. But when these elect men saw that holy thing which is called the Son of the Highest, they discovered in him a glory all unknown before. Then was his star in the ascendant to them: he became their all in all, and they worshipped with all their hearts. Have you discovered such glory in Christ? "Oh!" says one, "you are always harping upon Christ and his glory. You are a man of one idea!" Precisely so. My one idea is that he is "altogether lovely," and that there is nothing out of heaven nor in heaven that can be compared with him even in his lowest and weakest estate. Have you ever seen as much as that in Jesus? If so, you are the Lord's; go you, and rejoice in him. If not, pray God to open your eyes until, like the wise men, you see and worship. Lastly, learn from these wise men that when they worshipped they did not permit it to be a mere empty-handed adoration. Ask yourself, "What shall I render unto the Lord?" Bowing before the young child, they offered "gold, frankincense and myrrh," the best of metals and the best of spices; an offering to the King of gold; an offering to the priest of frankincense; an offering to the child of myrrh. Wise men are liberal men. Consecration is the best education. To-day it is thought to be wise to be always receiving; but the Savior said, "It is more blessed to give than to receive." God judges our hearts by that which spontaneously comes from them: hence the sweet cane bought with money is acceptable to him when given freely. He doth not tax his saints or weary them with incense; but he delights to see in them that true love which cannot express itself in mere words, but must use gold and myrrh, works of love and deeds of self-denial, to be the emblems of its gratitude. Brothers, you will never get into the heart of happiness till you become unselfish and generous; you have but chewed the husks of religion which are often bitter, you have never eaten of the sweet kernel until you have felt the love of God constraining you to make sacrifice. There is nothing in the true believer's power which he would not do for his Lord: nothing in our substance which we would not give to him, nothing in ourselves which we would not devote to his service. God give to you all grace to come to Jesus, even though it be by the starlight of this Sermon, for his love's sake! Amen.
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Spurgeon, Charle Haddon. "Commentary on Matthew 2:2". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/spe/matthew-2.html. 2011.
Spurgeon's Verse Expositions of the Bible
The Wise Men, the Star, and the Savior
by C. H. SPURGEON (1834-1892)
"Where is the one who has been born King of the Jews? We saw His star in the east and have come to worship Him." Matthew 2:2
The incarnation of the Son of God was one of the greatest events in the history of the universe. Its actual occurrence was not, however, known to all mankind, but was specifically revealed to the shepherds of Bethlehem and to certain wise men from the east. To shepherds--the illiterate, men of very little learning--the angels in choral voices made known the birth of the Savior, Christ the Lord, and they hurried to Bethlehem to see the great sight; while the Scribes, the writers and expounders of the Law, knew nothing concerning the long promised birth of the Messiah. No band of angels entered the assembly of the Sanhedrin and proclaimed that the Christ was born; and when the chief priests and Pharisees [elite religious leaders] met together, though they gathered around copies of the law to consider where the Christ would be born, still it was not known to them that He had actually come, nor do they seem to have taken more than a passing interest in the matter, though they might have known that the time was very near when the Messiah would come, as spoken of by the prophets. How mysterious are the times for the giving of grace; the lowly things are chosen and the eminent are passed by! The coming of the Redeemer is revealed to the shepherds who kept their flocks of sheep by night, but not to the false religious shepherds whose allowed their sheep to stray. Admire the sovereignty of God.
The good news was also made known to wise men, magi, students of the stars and of old prophetic books from the far east. It would not be possible to tell how far off their native country lay; it may have been so distant that the journey occupied nearly the whole of the two years of which they spoke concerning the star. Traveling was slow in those days, surrounded with difficulties and many dangers. They may have come from Persia, or India, or even from the mysterious land of Sinim, now known as China. If so, strange and unknown must have been the speech of those who worshipped around the young child at Bethlehem, yet He needed no interpreter to understand and accept their adoration. Why was the birth of the King of the Jews made known to these foreigners, and not to those nearer home? Why did the Lord select those who lived hundreds of miles away, while the children of Israel, in whose very midst the Savior was brought forth, were yet strangely ignorant of His presence? See here again another instance of the sovereignty of God. Both in shepherds and in Eastern magi gathering around the young Child, I see God dispensing His favors as He wills; and, as I see it, I exclaim, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure." Herein we again see another instance of God's sovereign will; for I assure you that there were many widows in Israel in Elijah's time, yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon; there were many Jews in Israel who were called wise men, but the star did not appear to any of them; rather it shone only on Gentile eyes, and led a chosen company from the ends of the earth to bow at Immanuel's feet.
Sovereignty in these cases clothed itself in the robes of mercy. It was a great mercy that regarded the low estate of the shepherds, and it was a far reaching mercy which gathered from lands which lay in darkness a company of men and allowed them to see God's wonderful and blessed Savior. Mercy wearing her resplendent jewels was present with divine sovereignty in the lowly abode of Bethlehem. Isn't it a delightful thought, that around the cradle of the Savior, as well as around His throne in the highest heaven, these two attributes meet? He makes himself known--and herein is mercy; but it is to those whom He has chosen--and herein He shows that He will have mercy on whom He chooses to have mercy, and He will have compassion on whom He chooses to have compassion.
We will now endeavor to learn a practical lesson from the story of the wise men who came from the east to worship Christ. We may, if God the Holy Spirit will teach us, gather such instruction as may lead us also to become worshipers of the Savior, and joyful believers in Him.
Notice, first "their inquiry;" may many of us become inquirers on the same matter--"Where is the one who has been born king of the Jews?" Notice, secondly, "their encouragement"--"We saw His star in the east." Because they had seen His star they felt bold enough to ask, "Where is He?" And then, thirdly, "their example"--"We have come to worship Him."
I. THEIR INQUIRY--"Where is He?"
Many things are evident in this question. It is clear that when the wise men thus inquired, there was in their minds "interest awakened." The King of the Jews was born, but Herod did not ask, "Where is He?" until his jealously was excited, and then he asked the question in a malicious spirit. Christ was born in Bethlehem, near to Jerusalem; yet throughout all the streets of the holy city there were no inquirers asking, "Where is He?" He was to be the glory of Israel, and yet in Israel there were indeed few who, like these wise men, asked the question, "Where is He?" My dear hearers, I will believe that there are some here this morning whom God intends to bless, and it will be a very hopeful sign that He intends to do so, if there any interest awakened in your mind concerning the work and person of the incarnate God. There are few who anxiously desire to know of Him. Yes! when we preach Him most earnestly, and tell of His sorrows as the One who suffered a death of torment for human sin, we are compelled to lament most bitterly over the carelessness of mankind, and mournfully ask,
"Is it nothing to you, all you that pass by; Is it nothing to you that Jesus should die?"
He is despised and rejected by men, He has no beauty or majesty to attract us to Him, nothing in His appearance that we should desire Him; but there are a chosen number [the Elect] who inquirer diligently, and who come to receive Him; to these who believe in His name, He gives the right to become children of God. It is a happy occurrence, therefore, whenever there is interest manifested. Interest in the things of Christ is not always demonstrated, even by those who regularly attend church. It gets to be a mere mechanical habit to attend public worship; you become accustomed to sit through the various parts of the service, to stand and sing at certain time, and to listen to the preacher with an apparent attention during the sermon; but to be really interested, to long to know what it is all about, to especially know whether you have a part in it, whether Jesus came from heaven to save you, whether He was born of a virgin for you, to make such personal inquiries with deep anxiety, is far from being a general practice: I pray to God that all who have ears to hear would hear the truth of the Word of God. Whenever the Word is heard with solemn interest, it is a very encouraging sign. It was said long ago, "They will ask the way to Zion and turn their faces toward it." There is great hope for the man who listens with deep attention to the Word of God, searches God's book, and engages in thoughtful meditation with the view of understanding the gospel. When he feels that there is something weighty and important, something worth knowing, in the gospel of Jesus, then we are encouraged and hope good things about him.
But in the case of the wise men we see not only interest shown, but "outright belief." They said, "Where is the one who has been born King of the Jews?" They were, therefore, fully convinced that He was the King of the Jews, and had recently been born. As a preacher I feel it to be a great mercy that I have to deal generally with persons who have some degree of belief concerning the things of God. I pray to God that we have more missions to those who have no sort of faith and no knowledge of Christ; and may the day come when Jesus Christ will be known everywhere. But here at home with you we have something to begin with. You do believe somewhat concerning Jesus of Nazareth, who was born King of the Jews. Consider it a blessing that you have already believed some truth. I count it a great advantage to a young man that he believes the Bible to be true. There are some who have a hard fight to reach so far as that, for the sinning ways of the world has warped their minds. It is not, of course, an advantage which will save you, for many go down to hell believing the Scriptures to be true, and thus they accumulate guilt upon themselves from that very fact; but it is a great advantage to be assured that you have God's Word before you, and not to be troubled with questions about its inspiration and authenticity. O that you may go from that point of faith to another, and become a true and devoted believer in Jesus.
These wise men were men so far advanced that they had some leverage for a further lift of faith, for they believed that Christ was born, and born a King. There are many who are not saved, and yet they know that Jesus is the Son of God. Even here today are those who have no doubts about the atonement of Jesus Christ. You certainly stand in the position of highly favored persons. I only trust you may have grace given to you that you would avail yourselves of the favorable position in which God has placed you. Value what you have already received. When a blind man, whose eyes have long been closed in darkness, has an operation by an eye surgeon and is thus able to see a little light, he is very thankful for it, and hopeful that another operation may allow the full light to stream forth on the darkened eyeball. So, dear friend, be thankful for any light. O soul, so soon to pass into another world, so sure to be lost except you have the divine light, so certain to be cast into the outer darkness of hell, where there is weeping and wailing and the gnashing of teeth, be thankful for a spark of heavenly light; prize it, treasure it, be anxious about it that it may come to something more, and who knows, the Lord may bless you with the fullness of His truth?
When a great bridge was to be built over a very broad river, the challenge was to pass the first rope across the wide river. I have read that it was accomplished by flying a kite, and allowing it to fall on the opposite bank. The kite carried across a piece of string, then to the string was tied a line, and to the line a rope, and to the rope a stronger rope, and by-and-by the broad river was spanned, and the bridge was finished. In the same way God works by degrees. It is a good to see in human hearts a little interest concerning things divine, a little desire after Christ, a feeble wish to know who He is, and whether He is available to save the sinner from his judgment and torment. This hunger will lead to a craving after more, and that craving will be followed by another, till at last the soul will find her Lord and be satisfied in Him. In the wise men's case therefore we have, as I trust we have in some here, interest manifested, and a measure of outright belief.
Furthermore, in the case of the wise men, we see "ignorance admitted."
Wise men are never above asking questions, because they are wise men; so the magi asked, "Where is He?" Persons who have taken the name and degree of wise men, and are so esteemed, sometimes think it beneath them to confess any degree of ignorance, but the really wise do not think that way at all; they are too well instructed to be ignorant of their own ignorance. Many men might have been wise if they had but been aware that they were fools. The knowledge of our ignorance is the doorstep of the temple of knowledge. Some think they know, and therefore never know. Had they known that they were blind, they would soon have been made to see, but because they say, "We see," therefore their blindness remains. Beloved hearer, do you want to find a Savior? Do you desire to have all your many sins forgiven? Do you want to be reconciled to God the Father through Jesus Christ? Then don't be ashamed to ask, admit that you don't know. How would you know if heaven doesn't teach you? How would any man attain the knowledge of divine things, unless it be given to him from above? We must all be taught of the Spirit of God, or be fools forever. To know that we need to be taught of the Holy Spirit is one of the first lessons that the Holy Spirit Himself teaches us. Admit that you need a guide, and diligently ask for one. Cry out to God to lead you, and He will be your instructor. Do not be proud and self-sufficient. Ask for heavenly light, and you will receive it. Isn't it better to ask God to teach you, than to trust you own unaided reason? Bow, then, the knee, confess your aptness to error, and say, "What I don't know, please teach me."
Notice, however, that the wise men were not content with admitting their ignorance, but in their case they "craved information."
I cannot tell where they began to ask. They thought it likeliest that Jesus would be known in the most important city. Wasn't He the King of the Jews? Wouldn't He be certain to be known in the Capital? They went, therefore, to Jerusalem. Perhaps they asked the guards at the gate, "Where is the one who has been born King of the Jews?" Truly the guards laughed and scorn them replying, "We know of no king but Herod." Then they met a drunkard in the streets, and said to him, "Where is the one who has been born King of the Jews?" and he answered, "What do I care about such a crazy question? I am looking for another drink." They asked a merchant, but he sneered, and said, "Never mind kings, what will you buy today?" "Where is the one who has been born king of the Jews?" they said to the Sadducee, the religious leader, and he replied, "Don't be so foolish as to talk in that way, or if you do, go call on my religious friend the Pharisee." They passed a woman in the streets, and asked, "Where is the one who has been born king of the Jews?" but she said, "My child is sick at home, I have enough to do to think of my poor baby; I don't care who is born, or who may die." Even though they couldn't find the answers to their questions, they were not content until they had learned all that could be known. They did not know at first where the newborn King was, but they used every means to find Him, and asked everyone they could think of for information. It is delightful to see the holy eagerness of a soul which God has aroused; it cries, "I must be saved; I know something of the way of salvation, I am grateful for that, but I don't know all I want to know, and I can't rest until I do. If beneath the canopy of heaven a Savior is to be found, then I will find Him; if the Bible can teach me how to be saved, I will turn its pages day and night; I will go without sleep if in the reading of that book I may find Christ my Savior. If there is one whose preaching has been blessed to the souls of others, then I will hang on his lips, if perhaps the Word may be blessed to me, for I must have Christ: it is not I may or I may not have Him, but I `must' have Him; my hunger is great for this bread of heaven, my thirst unquenchable for this Water of Life; tell me, Christians, tell me, wise men, tell me, good men, tell me of any of you who can tell, Where is the one who has been born King of the Jews? For I must have Christ, and I long to have him now."
Notice further, that in reference to these wise men from the east, there was for their search after Christ "a declared motive."
"Where is He," they said, "We have come to worship him!" Oh, dear soul, if you seek for Christ, let it be your motive that you will be saved by Him, and that henceforth and forever you may live to His glory. When it comes to this, that you don't listen to the gospel merely as a habit, but because you long to receive its promised salvation, it will not be long before you will find it. When a man says, I am going to church today to hear the Word of God preached, and my heart's desire is that God will grant me His salvation," then he will not go there in vain. When a hearer can declare, "As soon as I take my seat in the congregation, my one thought is, "Lord, bless my soul this day?" he won't be disappointed.
Usually in going to church we get what we came for. Some come because it is a habit, some to meet a friend, some don't even know why; but when you know what you come for, the Lord who gave you the desire will gratify it. I was pleased with the word of a dear sister this morning when I came in the church; she said to me, "My dear sir, my soul is very hungry this morning. May the Lord give you bread for me." I believe that food is being given to her. When a sinner is very hungry for Christ, Christ is very near to him. The worst of it is, many of you don't come to find Jesus, it is not Him you are seeking for; if you were seeking for Him, He would soon appear to you. A young woman was asked during a revival, "How is it that you have not found Christ?" "Sir," she said, "I think it is because I have not been looking for Him." It is true. None will be able to say in the end, if I haven't found Jesus, it must be because He has not been devoutly, earnestly, relentlessly sought, for His promise is, "Seek, and you will find." These wise men are to us a model in many things--their motive was clear to them, and they frankly acknowledged it to others. May all of us seek Jesus that we may worship Him.
Continuously there was an intense earnestness displayed by the wise men, which we would delight to see in any who as yet have not believed in Jesus. Evidently they were not just curiosity seekers. They came a long way, they suffered a lot of fatigue, they spoke about finding the newborn King in a practical, common sense way; they were not put off with this rebuff or that; they desired to find Him, and they would find Him. It is most blessed to see the work of the Spirit in men's heart motivating them to long for the Savior to be their Lord and King; and to so long for Him that they will not accept defeat, thus they will leave no stone unturned, but by the Holy Spirit's help, they will be able to eventually say, "We have found the one Moses wrote about in the Law, and about whom the prophets also wrote--Jesus, and He has become our salvation."
Am I at this moment speaking to anybody in particular? I trust I am. Some years ago there was a young man, who, on a morning much like the one today--cold, snowy, dark--entered a church, as you have done today. I thought as I came here, this morning, of that young man. I said to myself, "This morning is so very forbidding that I will have a very small congregation, but perhaps among them there will be one like that young man." To be plain to you, it comforted me to think that the morning when God blessed my soul with His saving grace, the preacher had a very small congregation, and it was very cold and bitter, and therefore I said to myself this morning, "Why shouldn't I go merrily to my task, and preach if there should only be a dozen there?" for Jesus may intend to reveal Himself to someone as He did to me, and that someone may be a soul winner, and the means of the salvation of tens of thousands in years to come. I wonder if that will occur to that young man over there, for I trust he has the searching heart of the wise men on his lips. I trust he will not quench those desires which now burn within him, but rather may the spark be fanned into a flame, and may this day witness his decision for Jesus. Oh, has the Lord looked on that young woman, or on that dear child, or on that elderly man over there? I don't know who it may be, but I will indeed bless God this morning, if the cry from many lips this morning is, "Sir, what must I do to be saved? Where is the one who has been born King of the Jews?"
II. Having spoken of their inquiry, I will now notice THEIR ENCOURAGEMENT. Something encouraged these wise men to seek Jesus. It was this, "We saw His star."
Now, most of you who seek after Christ have a great encouragement in the fact that you have heard His gospel; you live in a land where you have the Scriptures, where Baptisms and the celebration of the Lord's Supper is freely accomplished. These are, as it were, Jesus Christ's star; they are meant to lead you to Him. Here, observe, that to see His star was a "great favor." It was not given to all the dwellers in the east or west to see His star. These men, therefore, were highly privileged. It is not given to all mankind to hear the gospel, Jesus is not preached in all of our churches; His cross is not lifted high even in every place that is dedicated to His worship. You are highly favored, O my friend, if you have seen the star, the gospel, which points to Jesus.
To see the star involved these wise men in "great responsibility." For, suppose they had seen His star and had not set out to worship Him, they would have been far more guilty than others, who, not having received such an indication from heaven, would not have been able to seek after it at all. Oh, think of the responsibility of some of you, who in your childhood heard of a Savior, for whom a mother has wept many tears; you know the truth, at least in theory; you have the responsibility of having seen His star.
The wise men "did not regard the favor of seeing the star as a matter to be content with." They did not say, "We have seen His star, and that is enough." Man says, "Well, we attend a place of worship regularly, isn't that enough?" There are those who say, "We were baptized, I am saved by baptism; we come to the Lord's Supper, and don't I get saving grace through it?" Poor souls! they mistake the star which leads wise people to Christ, as Christ Himself, and worship the star instead of the Lord. O may none of you ever be so foolish as to believe that Baptism or Communion saves you! God will say to you, if you depend on Baptism or the Lord's Supper or on going to church, "Stop bringing meaningless offerings! Your incense is detestable to me. When you come to appear before me, who has asked this of you, this trampling of my courts?" What does God care about outward forms and ceremonies?
When I see men putting on gowns and vestments, and scarves and bands, and singing their prayers, and bowing and genuflecting, I wonder what sort of God it is that they worship. Surely he must have more affinity with the gods of the heathen than with the great Jehovah who has made the heavens and the earth. Mark well the exceeding glory of Jehovah's works on the land and the sea; behold the heavens and their countless hosts of stars, listen to the howling of the winds and the rush of the hurricane, think of Him who makes the clouds His chariot, and rides on the wings of the wind, and then consider whether this infinite God is like that being to whom it is a matter of grave consequence whether a cup of wine is lifted in worship as high as a man's hair or only as high as his nose! O foolish generation, to think that Jehovah is contained in your tabernacle made with hands, and that He cares for your vestments, your processions, your postures, and your genuflections. You fight over your ritual, even to the crossing of a "t" and the dotting of an "i". Surely you don't know the glorious Jehovah, if you conceive that these things yield any pleasure to Him. No, beloved, we desire to worship the Most High in all simplicity and earnest of spirit, and never to stop with the outward form, lest we be foolish enough to think that to see the star is sufficient, and therefore fail to find the incarnate God.
Note well, that these wise men "did not find satisfaction in what they had themselves done to reach the child." As we have observed, they may have come hundreds of miles, but they did not mention it; they did not sit down and say, "Well, we have journeyed across deserts, over hills, and across rivers, and now we are done." No, they must find the newborn King, nothing else would satisfy them. Do not say, dear hearer, "I have been praying now for months, I have been searching the Scriptures for weeks, to find the Savior." I am glad you have done so, but do not rest in it; you must get Christ, or else you will still perish in absolute torment after all your exertion and your trouble. You want Jesus, nothing more than Jesus, and nothing less than Jesus. Nor must you be satisfied with traveling in the way the star would lead you, you must reach HIM. Don't stop short of eternal life. Grab hold of it, don't merely seek for it and long for it, but grab hold of eternal life, and do not be content until it is an established fact with you that Jesus Christ is yours.
I would like you to notice how these wise men were not satisfied with merely getting to Jerusalem. They might have said, "Ah! Now we are in the land where the Child is born, we will be thankful and sit down." No, rather they ask, "Where is He?" He is born in Bethlehem. Well, they go to Bethlehem, but we don't find that when they reached that village they said, "This is a good spot, we will sit down here." Not at all, they wanted to know where the house was. They reached the house, and the star stopped over it. It was a awesome sight to see the cottage with the star above it, and to think that the newborn King was there, but that did not satisfy them. No, they went right into the house; they did not rest till they saw the Child Himself, and had worshipped Him. I pray that you and I may always be so led by the Spirit of God that we may never put up with anything short of a real comprehension of Christ as a Savior, as our Savior, as our Savior even now.
If there is one danger above another that the young seeker should strive against, it is the danger of stopping short of a unrestrained faith in Jesus Christ. While your heart is tender like wax, be careful that no seal but the seal of Christ is pressed on it. Now that you are uneasy and under conviction, make this your vow, "I will not be comforted until Jesus comforts me with His great salvation." It would be better for you never to be awakened than to be lulled to sleep by Satan--for a sleep that follows a partial conviction is generally a deeper slumber than any other that falls on the sons of men. Dear soul, I charge you to get the Blood of Christ, and be washed in it; find the life of Christ, and let that life be in you, that you would indeed become God's child; don't put up with suppositions, don't be satisfied with appearances and maybes; don't rest anywhere until you have said--God having given you the faith to say it, "He loved me and gave Himself for me, He is my complete salvation and all my desire." See, then, how these wise men were not kept away from Christ by the star, but they were encouraged by it to come to Christ, and you be encouraged too, dear seeker, this morning to come to Jesus by the fact that you are blessed with the gospel. You have an invitation given to you to come to Jesus, you have the movements of God's Spirit on your conscience, awakening you; O come, come and welcome, and let this dark winter's day be a day of brightness and of gladness to many a seeking soul.
I have turned my thoughts on this last part into verse, and I will repeat the lines,
O where is Christ my King? I long for the sight, I would fall to my knees worshipping, For He's my soul's delight.
Himself, Himself alone, I seek no less, no more, Or on His cross, or on His throne, I'd equally adore.
The wise men saw His star, But would not be content, The way was rough, the distance far, Yet on that way they went,
And now my thoughts discern, The sign that Christ is near, With unquenchable love I burn, To enjoy His company.
No star nor heavenly sign, My soul's desire can fill, For Him, my Lord, my King divine, my soul is thirsting still.
III. And now we will conclude, by considering THE EXAMPLE of these wise men.
They came to Jesus, and in so doing, they did three things: they saw, they worshipped, they gave. Those are three things which every believer here may do this morning over again, and which every seeker should do for the first time.
First "they saw" the young Child.
I don't think they merely said, "There He is," and so ended the matter, but they stood still and looked. Perhaps for some time they did not speak. I would imagine that around the face of the infant Jesus was a supernatural beauty. Whether there was a beauty to everyone's eye I don't know, but to theirs there was assuredly a superhuman attraction. The incarnate God! They gazed with all their eyes. They looked, and looked, and looked again. They glanced at His mother, but they fixed their eyes on Him. "They saw the Child."
So, too, this morning let us think of Jesus with fixed and continuous thought. He is God, He is man, He is the substitute for sinners; He is willing to receive all who trust Him. He will save, and save this morning, everyone of us who will put their faith and trust in Him. Think of Him. If you are at home this afternoon, spend the time in thinking of Him. Bring Him before your mind's eye, consider and admire Him. Is it not a wonder that God would enter into union with man and come to this world as an infant? He who made heaven and earth nurses on a woman's breast for us! For our redemption the Word was made flesh. This truth will breed the brightest hope within your soul. If you follow that baby's wondrous life till it ends at the cross, I trust you may there be able to give such a look at Him that, like as Moses lifted up the serpent in the wilderness, and they that looked were healed, so you looking may be healed of all your spiritual diseases. Though it has been many years since I first looked at Him, I desire to look to Jesus again. The incarnate God! My eyes swim with tears to think that He who might have crushed me into hell forever, becomes a young child for my sake! Look at Him, all of you, and looking--then worship.
What did the wise men do next? They "worshipped" Him.
We cannot properly worship a Christ we do not know. "To the unknown God" is poor worship. But, oh, when you think of Jesus Christ, whose origins are from of old, from ancient times, the eternal Son of the Father, and then see Him coming here to be a man formed in the womb of a woman, and know and understand why He came and what He did when he came, then you will fall down and worship Him. "
Son of God, to You we bow, You are Lord, and only You; You the woman's promised seed; You who did for sinners bleed."
We worship Jesus. Our faith sees Him go from the manger to the cross, and from the cross right up to the throne, and there where God the Father dwells, amidst the unendurable glory of the divine presence stands the man, the very man who slept at Bethlehem in the manger; there He reigns as Lord of lords. Our souls worship Him again. You are our Prophet, every Word You speak, Jesus, we believe and desire to follow: You are our priest, Your sacrifice has made us clean, we are washed in Your Blood; You are our King, command, and we will obey, lead on, and we will follow: We worship You. We should spend a lot of time in worshipping the Christ, and He should always have the highest place in our reverence.
After worshipping, the wise men presented "their gifts."
One opened his box of gold, and laid it at the feet of the newborn King. Another presented frankincense--one of the precious products of the country from which they came; and another laid myrrh at the Redeemer's feet; all these they gave to prove the truth of their worship. They gave substantial offerings. And now, after you have worshipped Christ in your soul, and seen Him with the eye of faith, give Him yourself, give Him your heart, give Him all that you are and own. Why, you will not be able to keep from doing it. He who really loves the Savior in his heart, cannot help devoting to Him his life, his strength, his all. With some people, when they give Christ anything, or do anything for Him, it is very difficult and somewhat forced. They say, "The love of Christ ought to compel us." I don't know of any such text as that in the Bible, however, I do remember one text that says, "Christ's love compels us." If it does not compel us, it is because it is not in us. It is not merely a thing which ought to be, it must be. If any man loves Christ, he will soon be finding ways and means of proving his love by his sacrifices. Go home, Mary, and get the alabaster box, and poor the ointment on His head, and if any say, "Why this waste?" you will have a good answer, you have had many sins forgiven by Him, and therefore you love Him greatly. If you have gold, then give it; if you have frankincense, then give it; if you have myrrh, then give it to Jesus; if you don't have any of these things, give Him your love, all of your love, and that will be gold and spices all in one; give Him your tongue, speak of Him; give Him your hands, work for Him; give Him your whole self. I know you will, for He loved you, and gave Himself for you. The Lord bless you, and may this Christmas morning be a very memorable day to many of you assembled here today. I am surprised to see so vast a number present, and I can only hope the blessing will be in proportion, for Jesus' sake. Amen.
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Spurgeon, Charle Haddon. "Commentary on Matthew 2:2". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/spe/matthew-2.html. 2011.
Kelly Commentary on Books of the Bible
God has been pleased, in the separate accounts He has given us of our Lord Jesus, to display not only His own grace and wisdom, but the infinite excellency of His Son. It is our wisdom to seek to profit by all the light He has afforded us; and, in order to this, both to receive implicitly, as the simple Christian surely does, whatever God has written for our instruction in these different gospels, and also by comparing them, and comparing them according to the special point of view which God has communicated in each gospel, to see concentrated the varying lines of everlasting truth which there meet in Christ. Now, I shall proceed with all simplicity, the Lord helping me, first taking up the gospel before us, in order to point out, as far as I am enabled to do, the great distinguishing features, as well as the chief contents, that the Holy Ghost has here been pleased to communicate. It is well to bear in mind, that in this gospel, as in all the rest, God has in nowise undertaken to present everything, but only some chosen discourses and facts; and this is the more remarkable, inasmuch as in some cases the very same miracles, etc., are given in several, and even in all, the gospels. The gospels are short; the materials used are not numerous; but what shall we say of the depths of grace that are there disclosed? What of the immeasurable glory of the Lord Jesus Christ, which everywhere shines out in them?
The undeniable certainty that God has been pleased to confine Himself to a small portion of the circumstances of the life of Jesus, and, even so, to repeat the same discourse. miracle, or whatever other fact is brought before us, only brings out, to my mind, more distinctly the manifest design of God to give expression to the glory of the Son in each gospel according to a special point of view. Now, looking at the gospel of Matthew as a whole, and taking the most enlarged view of it before we enter into details, the question arises, what is the main idea before the Holy Ghost? It is surely the lesson of simplicity to learn this from God, and, once learnt, to apply it steadily as a help of the most manifest kind; full of interest, as well as of the weightiest instruction, in examining all the incidents as they come before us. What, then, is that which, not merely in a few facts in particular chapters, but throughout, comes before us in the gospel of Matthew? It matters not where we look, whether at the beginning, the middle, or at the end, the same evident character proclaims itself. The prefatory words introduce it. Is it not the Lord Jesus, Son of David, Son of Abraham Messiah? But, then, it is not simply the anointed of Jehovah, but One who proves Himself, and is declared of God, to be Jehovah-Messiah No such testimony appears elsewhere. I say not that there is no evidence in the other gospels to demonstrate that He is really Jehovah and Emmanuel too, but that nowhere else have we the same fulness of proof, and the same manifest design, from the very starting point of the gospel, to proclaim the Lord Jesus as being thus a divine Messiah God with us.
The practical object is equally obvious. The common notion, that the Jews are in view, is quite correct, as far as it goes. The gospel of Matthew bears internal proof that God specially provides for the instruction of His own among those that had been Jews. It was written more particularly for leading Jewish Christians into a truer understanding of the glory of the Lord Jesus. Hence, every testimony that could convince and satisfy a Jew, that could correct or enlarge his thoughts, is found most fully here; hence the precision of the quotations from the Old Testament; hence the converging of prophecy on the Messiah; hence, too, the manner in which the miracles of Christ, or the incidents of His life, are here grouped together. To Jewish difficulties all this pointed with peculiar fitness. Miracles we have elsewhere, no doubt, and prophecies occasionally; but where is there such a profusion of them as in Matthew? Where, in the mind of the Spirit of God, such a continual, conspicuous point of quoting and applying Scripture in all places and seasons to the Lord Jesus? To me, I confess, it seems impossible for a simple mind to resist the conclusion.
But this is not all to be noticed here. Not only does God deign to meet the Jew with these proofs from prophecy, miracle, life, and doctrine, but He begins with what a Jew would and must demand the question of genealogy. But even then the answer of Matthew is after a divine sort. "The book," he says, "of the generation of Jesus Christ, the Son of David, the Son of Abraham." These are the two principal landmarks to which a Jew turns:- royalty given by the grace of God in the one, and the original depository of the promise in the other.
Moreover, not only does God condescend to notice the line of fathers, but, if He turns aside for a moment now and then for aught else, what instruction, both in man's sin and need, and in His own grace, does thus spring up before us from the mere course of His genealogical tree! He names in certain cases the mother, and not the father only; but never without a divine reason. There are four women alluded to. They are not such as any of us, or perhaps any man, would beforehand have thought of introducing, and into such a genealogy, of all others. But God had His own sufficient motive; and His was one not only of wisdom, but of mercy; also, of special instruction to the Jew, as we shall see in a moment. First of all, who but God would have thought it necessary to remind us that Judas begat Phares and Zara of Thamar? I need not enlarge; these names in divine history must speak for themselves. Man would have hidden all this assuredly; he would have preferred to put forth either some flaming account of ancient and august ancestry, or to concentrate all the honour and glory in one, the lustre of whose genius eclipsed all antecedents. But God's thoughts are not our thoughts; neither are our ways His ways. Again, the allusion to such persons thus introduced is the more remarkable because others, worthy ones, are not named. There is no mention of Sarah, no hint of Rebecca, no notice whatever of so many holy and illustrious names in the female line of our Lord Jesus. But Thamar does appear thus early (v. 3); and so manifest is the reason, that one has no need to explain further. I am persuaded that the name one is sufficient intimation to any Christian heart and conscience. But how significant to the Jew! What were his thoughts of the Messiah? Would he have put forward the name of Thamar in such a connection? Never. He might not have been able to deny the fact; but as to bringing it out thus, and drawing special attention to it, the Jew was the last man to have done it. Nevertheless, the grace of God in this is exceeding good and wise.
But there is more than this. Lower down we have another. There is the name of Rachab, a Gentile, and a Gentile bringing no honourable reputation along with her. Men may seek to pare it down, but it is impossible either to cloak her shame, or to fritter away the grace of God. It is not to be well or wisely got rid of, who and what Rachab publicly was; yet is she the woman that the Holy Ghost singles out for the next place in the ancestry of Jesus.
Ruth, too, appears Ruth, of all these women most sweet and blameless, no doubt, by the working of the divine grace in her, but still a daughter of Moab, whom the Lord forbade to enter His congregation to the tenth generation for ever.
And what of Solomon himself, begotten by David, the king, of her that had been the wife of Uriah? How humiliating to those who stood on human righteousness! How thwarting to mere Jewish expectations of the Messiah! He was the Messiah, but such He was after God's heart, not man's. He was the Messiah that somehow would and could have relations with sinners, first and last; whose grace would reach and bless Gentiles a Moabite anybody. Room was left for intimations of such compass in Matthew's scheme of His ancestry. Deny it they might as to doctrine and fact now; they could not alter or efface the real features from the genealogy of the true Messiah; for in no other line but David's, through Solomon, could Messiah be. And God has deemed it meet to recount even this to us, so that we may know and enter into His own delight in His rich grace as He speaks of the ancestors of the Messiah. It is thus, then, we come down to the birth of Christ.
Nor was it less worthy of God that He should make most plain the truth of another remarkable conjuncture of predicted circumstances, seemingly beyond reconcilement, in His entrance into the world.
There were two conditions absolutely requisite for the Messiah: one was, that He should be truly born of a rather of the Virgin; the other was, that He should inherit the royal rights of the Solomon-branch of David's house, according to promise. There was a third too, we may add, that He who was the real son of His virgin-mother, the legal son of His Solomon-sprung father, should be, in the truest and highest sense, the Jehovah of Israel, Emmanuel God with us. All this is crowded into the brief account next given us in Matthew's gospel, and by Matthew alone. Accordingly, "the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." This latter truth, that is, of the Holy Ghost's action as to it, we shall find, has a still deeper and wider import assigned to it in the gospel of Luke, whose office is to show us the Man Christ Jesus. I therefore reserve any observations that this larger scope might and ought, indeed, to give rise to, till we have to consider the third gospel
But here the great thing is the relationship of Joseph to the Messiah, and hence he is the one to whom the angel appears. In the gospel of Luke it is not to Joseph, but to Mary. Are we to think that this variety of account is a mere accidental circumstance? or that if God has thus been pleased to draw out two distinct lines of truth, we are not to gather up the divine principle of each and all? It is impossible that God could do what even we should be ashamed of. If we act and speak, or forbear to do either, we ought to have a sufficient reason for one or other. And if no man of sense doubts that this should be so in our own case, has not God always had His own perfect mind in the various accounts He has given us of Christ? Both are true, but with distinct design. It is with divine wisdom that Matthew mentions the angel's visit to Joseph; with no less direction from on high does Luke relate Gabriel's visit to Mary (as before to Zacharias); and the reason is plain. In Matthew, while he not in the least degree weakens, but proves the fact that Mary was the real mother of our Lord, the point was, that He inherited the rights of Joseph.
And no wonder; for no matter how truly our Lord had been the Son of Mary, He had not thereby an indisputable legal right to the throne of David. This never could be in virtue of His descent from Mary, unless He had also inherited the title of the royal stem. As Joseph belonged to the Solomon-branch, he would have barred the right of our Lord to the throne, looking at it as a mere question now of His being the Son of David; and we are entitled so to take it. His being God, or Jehovah, was in no way of itself the ground of Davidical claim, though otherwise of infinitely deeper moment. The question was to make good, along with His eternal glory, a Messianic title that could not be set aside, a title that no Jew on his own ground could impeach. It was His grace so to stoop; it was His own all-sufficient wisdom that knew how to reconcile conditions so above man to put together. God speaks, and it is done.
Accordingly, in the gospel of Matthew, the Spirit of God fixes our attention upon these facts. Joseph was the descendant of David, the king, through Solomon: the Messiah must therefore, somehow or other, be the son of Joseph; yet had He really been the son of Joseph, all would have been lost. Thus the contradictions looked hopeless; for it seemed, that in order to be the Messiah, He must, and yet He must not, be Joseph's son. But what are difficulties to God? With Him all things are possible; and faith receives all with assurance. He was not only the son of Joseph, so that no Jew could deny it, and yet not so, but that He could be in the fullest manner the Son of Mary, the Seed of the woman, and not literally of the man. God, therefore, takes particular pains, in this Jewish gospel, to give all importance to His being strictly, in the eye of the law, the son of Joseph; and so, according to the flesh, inheriting the rights of the regal branch; yet here He takes particular care to prove that He was not, in the reality of His birth as man, Joseph's son. Before husband and wife came together, the espoused Mary was found with child of the Holy Ghost. Such was the character of the conception. Besides, He was Jehovah. This comes out in His very name. The Virgin's Son was to be called "Jesus, for He shall save His people from their sins." He shall not be a mere man, no matter how miraculously born; Jehovah's people, Israel, are His; He shall save His people from their sins.
This is yet more revealed to us by the prophecy of Isaiah cited next, and particularly by the application of that name found nowhere else but in Matthew: "Emmanuel, which being interpreted is, God with us." (Verses 22, 23.)
This, then, is the introduction and the great foundation in fact. The genealogy is, no doubt, formed peculiarly according to the Jewish manner; but this very shape serves rather as a confirmation, I will not say to the Jewish mind alone, but to every honest man of intelligence. The spiritual mind, of course, has no difficulty can have none by the very fact that it is spiritual, because its confidence is in God. Now there is nothing that so summarily banishes a doubt, and silences every question of the natural man, as the simple but happy assurance that what God says must be true, and is the only right thing. No doubt God has been pleased in this genealogy to do that which men in modern times have cavilled at; but not even the darkest and most hostile Jews raised such objections in former days. Assuredly they were the persons, above all, to have exposed the character of the genealogy of the Lord Jesus, if vulnerable. But no; this was reserved for Gentiles. They have made the notable discovery that there is an omission! Now in such lists an omission is perfectly in analogy with the manner of the Old Testament. All that was demanded in such a genealogy was to give adequate landmarks so as to make the descent clear and unquestionable.
Thus, if you take Ezra, for instance, giving his own genealogy as a priest, you find that he omits not three links only in a chain, but seven. Doubtless there may have been a special reason for the omission; but whatever may be our judgment of the true solution of the difficulty, it is evident that a priest who was giving his own genealogy would not put it forward in a defective form. If in one who was of that sacerdotal succession where the proofs were rigorously required, where a defect in it would destroy his right to the exercise of spiritual functions if in such a case there might legitimately be an omission, clearly there might be the same in regard to the Lord's genealogy; and the more, as this omission was not in the part of which the Scripture speaks nothing, but in the centre of its historical records, whence the merest child could supply the missing links at once. Evidently, therefore, the omission was not careless or ignorant, but intentional. I doubt not myself that the design was thereby to intimate the solemn sentence of God on the connection with Athaliah of the wicked house of Ahab, the wife of Joram. (Compare verse 8 with2 Chronicles 22:1-12; 2 Chronicles 22:1-12; 2 Chronicles 23:1-21; 2 Chronicles 24:1-27; 2 Chronicles 25:1-28; 2 Chronicles 26:1-23.) Ahaziah vanishes, and Joash, and Amaziah, when the line once more reappears here in Uzziah. These generations God blots out along with that wicked woman.
There was literally another reason lying on the surface, that required certain names to drop out. The Spirit of God was pleased to give, in each of the three divisions of the Messiah's genealogy, fourteen generations, as from Abraham down to David, from David to the captivity, and from the captivity to Christ. Now, it is evident, that if there were in fact more links in each chain of generation than these fourteen, all above that number must be omitted. Then, as we have just seen, the omission is not haphazard, but made of special moral force. Thus, if there was a necessity because the Spirit of God limited Himself to a certain number of generations, there was also divine reason, as there always is in the word of God, for the choice of the names which had to be omitted,
However this may be, we have in this chapter, besides the genealogical line, the person of the long-expected son of David; we have Him introduced precisely, officially, and fully as the Messiah; we have His deeper glory, not merely that which He took but who He was and is. He might be styled, as indeed He was, "the son of David, the son of Abraham;" but He was, He is, He could not but be, Jehovah-Emmanuel. How all-important this was for a Jew to believe and confess, one need hardly stop to expound: it is enough to mention it by the way. Evidently Jewish unbelief, even where there was an acknowledgment of the Messiah, turned upon this, that the Jew looked upon the Messiah purely according to what He deigns to become as the great King. They saw not any deeper glory than His Messianic throne, not more than an offshoot, though no doubt one of extraordinary vigour, from the root of David. Here, at the very starting-point, the Holy Ghost points out the divine and eternal glory of Him who deigns to come as the Messiah. Surely, too, if Jehovah condescended to be Messiah, and in order to this to be born of the Virgin, there must be some most worthy aims infinitely deeper than the intention, however great, to sit upon the throne of David. Evidently, therefore, the simple perception of the glory of His person overturns all conclusions of Jewish unbelief; shows us that He whose glory was so bright must have a work commensurate with that glory; that He whose personal dignity was beyond all time and even thought, who thus stoops to enter the ranks of Israel as Son of David, must have had some ends in coming, and, above all, to die, suitable to such glory. All this, it is plain, was of the deepest possible moment for Israel to apprehend. It was precisely what the believing Israelite did learn; even as it was just the rock of offence on which unbelieving Israel fell and was dashed to pieces.
The next chapter (Matthew 2:1-23) shows us another characteristic fact in reference to this gospel; for if the aim of the first chapter was to give us proofs of the true glory and character of the Messiah, in contrast with mere Jewish limitation and unbelief about Him, the second chapter shows us what reception Messiah would find, in contrast with the wise men from the East, from Jerusalem, from the king and the people, and in the land of Israel. If His descent be sure as the royal son of David, if His glory be above all human lineage, what was the place that He found, in fact, in His land and people? Indefeasible was His title: what were the circumstances that met Him when He was found at length in Israel? The answer is, from the very first He was the rejected Messiah. He was rejected, and most emphatically, by those whose responsibility it was most of all to receive Him. It was not the ignorant; it was not those that were besotted in gross habits; it was Jerusalem it was the scribes and Pharisees. The people, too, were all moved at the very thought of Messiah's birth.
What brought out the unbelief of Israel so distressingly was this God would have a due testimony to such a Messiah; and if the Jews were unready, He would gather from the very ends of the earth some hearts to welcome Jesus Jesus-Jehovah, the Messiah of Israel. Hence it is that Gentiles are seen coming forth from the East, led by the star which had a voice for their hearts. There had ever rested traditionally among Oriental nations, though not confined to them, the general bearing of Balaam's prophecy, that a star should arise, a star connected with Jacob. I doubt not that God was pleased in His goodness to give a seal to that prophecy, after a literal sort, not to speak of its true symbolic force. In His condescending love, He would lead hearts that were prepared of Him to desire the Messiah, and come from the ends of the earth to welcome Him. And so it was. They saw the star; they set forth to seek the Messiah's kingdom. It was not that the star moved along the way; it roused them and set them going. They recognized the phenomenon as looking for the star of Jacob; they instinctively, I may say, certainly by the good hand of God, connected the two together. From their distant home they made for Jerusalem; for even the universal expectation of men at the time pointed to that city. But when they reached it, where were faithful souls awaiting the Messiah? They found active minds not a few that could tell them clearly where the Messiah was to be born: for this God made them dependent upon His word. When they came to Jerusalem, it was not any longer an outward sign to guide. They learnt the scriptures as to it. They learnt from those that cared neither for it nor for Him it concerned, but who, nevertheless, knew the letter more or less. On the road to Bethlehem, to their exceeding joy, the star re-appears, confirming what they had received, till it rested over where the young child was. And there, in the presence of the father and the mother, they, Easterns though they were, and accustomed to no small homage, proved how truly they were guided of God; for neither father nor mother received the smallest of their worship: all was reserved for Jesus all poured out at the feet of the infant Messiah. Oh, what a withering refutation of the foolish men of the West! Oh, what a lesson, even from these dark Gentiles, to self-complacent Christendom in East or West! Spite of what men might look down upon in these proud days, their hearts in their simplicity were true. It was but for Jesus they came; it was on Jesus that their worship was spent; and so, spite of the parents being there, spite of what nature would prompt them to do, in sharing, at least, something of the worship on the father and mother with the Babe, they produced their treasures and worshipped the young child alone.
This is the more remarkable, because in the gospel of Luke we have another scene, where we see that same Jesus, truly an infant of days, in the hands of an aged one with far more divine intelligence than these Eastern sages could boast. Now we know what would have been the prompting of affection and of godly desires in the presence of a babe; but the aged Simeon never pretends to bless Him. Nothing would have been more simple and natural, had not that Babe differed from all others, had He not been what He was, and had Simeon not known who He was. But he did know it. He saw in Him the salvation of God; and so, though he could rejoice in God, and bless God, though he could in another sense bless the parents, he never presumes so to bless the Babe. It was indeed the blessing that he had got from that Babe which enabled him to bless both God and His parents; but he blesses not the Babe even when he blesses the parents. It was God Himself, even the Son of the Highest that was there, and his soul bowed before God. We have here, then, the Eastems worshipping the Babe, not the parents; as in the other case we have the blessed man of God blessing the patents, but not the Babe: a most striking token of the remarkable difference which the Holy Ghost had in view when inditing these histories of the Lord Jesus.
Further, to these Easterns intimation is given of God, and they returned another way, thus defeating the design of the treacherous heart and cruel head of the Edomite king, notwithstanding the slaughter of the innocents.
Next comes a remarkable prophecy of Christ, of which we must say a word the prophecy of Hosea. Our Lord is carried outside the reach of the storm into Egypt. Such indeed was the history of His life; it was continual pain, one course of suffering and shame. There was no mere heroism in the Lord Jesus, but the very reverse. Nevertheless, it was God shrouding His Majesty; it was God in the person of man, in the Child that takes the lowliest place in the haughty world. Therefore, we find no more a cloud that covers Him, no pillar of fire that shields Him. Apparently the most exposed, He bows before the storm, retires, carried by His parents into the ancient furnace of affliction for His people. Thus even from the very first our Lord Jesus, as a babe, tastes the hate of the world what it is to be thoroughly humbled, even as a child. The prophecy, therefore, was accomplished, and in its deepest meaning. It was not merely Israel that God called out, but His Son out of Egypt. Here was the true, Israel; Jesus was the genuine stock before God. He goes through, in His own person, Israel's history. He goes into Egypt, and is called out of it.
Returning, in due time, to the land of Israel at the death of him that reigned after Herod the Great, His parents are instructed as we are told, and turn aside into the parts of Galilee. This is another important truth; for thus was to be fulfilled the word, not of one prophet, but of all "That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." It was the name of man's scorn; for Nazareth was the most despised place in that despised land of Galilee. Such, in the providence of God, was the place for Jesus. This gave an accomplishment to the general voice of the prophets, who declared Him despised and rejected of men. So He was. It was true even of the place in which He lived, "that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."
We enter now upon the announcement of John the Baptist. (Matthew 3:1-17) The Spirit of God carries us over a long interval, and the voice of John is heard proclaiming, "Repent ye: for the kingdom of heaven is at hand." Here we have an expression which must not be passed over all-important as it is for the understanding of the gospel of Matthew. John the Baptist preached the nearness of this kingdom in the wilderness of Judaea. It was clearly gathered from the Old Testament prophecy, particularly from Daniel, that. the God of heaven would set up a kingdom; and more than this, that the Son of man was the person to administer the kingdom. "And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed." Such was the kingdom of heaven. It was not a mere kingdom of the earth, neither was it in heaven, but it was heaven governing the earth for ever.
It would appear that, in John the Baptist's preaching it, we have no ground for supposing that either he believed at this time, or that any other men till afterwards were led into the understanding of the form which it was to assume through Christ's rejection and going on high as now. This our Lord divulged more particularly inMatthew 13:1-58; Matthew 13:1-58. I understand, then, by this expression, what might be gathered justly from Old Testament prophecies; and that John, at this time, had no other thought but that the kingdom was about to be introduced according to expectations thus formed. They had long looked for the time when the earth should no longer be left to itself, but heaven should be the governing power; when the Son of man should control the earth; when the power of hell should be banished from the world; when the earth should be put into association with the heavens, and the heavens, of course, therefore, be changed, so as to govern the earth directly through the Son of man, who should be also King of restored Israel. This, substantially, I think, was in the mind of the Baptist.
But then he proclaims repentance; not here in view of deeper things, as in the gospel of Luke, but as a spiritual preparation for Messiah and the kingdom of heaven. That is, he calls man to confess his own ruin in view of the introduction of that kingdom. Accordingly, his own life was the witness of what he felt morally of Israel's then state. He retires into the wilderness, and applies to himself the ancient oracle of Isaiah "The voice of one crying in the wilderness." The reality was coming: as for him, he was merely one to announce the advent of the King. All Jerusalem was moved, and multitudes were baptized by him in Jordan. This gives occasion to his stern sentence upon their condition in the sight of God.
But among the crowd of those who came to him was Jesus. Strange sight! He, even He, Emmanuel, Jehovah, if He took the place of Messiah, would take that place in lowliness on the earth. For all things were out of course; and He must prove by His whole life, as we shall find by-and-by He did, what the condition of His people was. But, indeed, it is but another step of the same infinite grace, and more than that, of the same moral judgment on Israel; but along with it the added and most sweet feature His association with an in Israel who felt and owned their condition in the sight of God. It is what no saint can afford lightly to pass over; it is what, if a saint recognize not, he will understand the Scripture most imperfectly; nay, I believe he must grievously misunderstand the ways of God. But Jesus looked at those who came to the waters of Jordan, and saw their hearts touched, if ever so little, with a sense of their state before God; and His heart was truly with them. It is not now taking the people out of Israel, and bringing them into a position with Himself that we shall find by-and-by; but it is the Saviour identifying Himself with the godly-feeling remnant. Wherever there was the least action of the Holy Spirit of God in grace in the hearts of Israel, He joined Himself. John was astonished; John the Baptist himself would have refused, but, "Thus," said the Saviour, "it becometh us" including, as I apprehend, John with Himself. "Thus it becometh us to fulfil all righteousness."
It is not here a question of law; it was too late for this ever a ruinous thing for the sinner. It was a question of another sort of righteousness. It might be the feeblest recognition of God and man; it might be but a remnant of Israelites; but, at least, they owned the truth about themselves; and Jesus was with them in owning the ruin fully, and felt it all. No need was in Himself not a particle; but it is precisely when the heart is thus perfectly free, and infinitely above ruin, that it can most of all descend and take up what is of God in the hearts of any. So Jesus ever did, and did it thus publicly, joining Himself with whatever was excellent on the earth. He was baptized in Jordan an act most inexplicable for those who then or now might hold to His glory without entering into His heart of grace. To what painful feelings it might give rise! Had He anything to confess? Without a single flaw of His own He bent down to confess what was in others; He owned in all its extent, in its reality as none did, the state of Israel, before God and man; He joined Himself with those who felt it. But at once, as the answer to any and every unholy misapprehension that could be formed, heaven is opened, and a twofold testimony is rendered to Jesus. The Father's voice pronounces the Son's relationship, and His own complacency; while the Holy Ghost anoints Him as man. Thus, in His full personality, God's answer is given to all who might otherwise have slighted either Himself or His baptism.
The Lord Jesus thence goes forth into another scene the wilderness to be tempted of the devil; and this, mark, now that He is thus publicly owned by the Father, and the Holy Ghost had descended on Him. It is indeed, I might say, when souls are thus blessed that Satan's temptations are apt to come. Grace provokes the enemy. Only in a measure, of course, can we thus speak of any other than Jesus; but of Him who was full of grace and truth, in whom, too, the fulness of the Godhead dwelt even so, of Him it was fully true. The principle, at least, applies in every case. He was led up of the Spirit into the wilderness, to be there tried of the devil. The Holy Spirit has given the temptation to us in Matthew, according to the order in which it occurred. But here, as elsewhere, the aim is dispensational, not historical, as far as intention goes, though really so in point of fact; and I apprehend, specially with this in view, that it is only at the last temptation our Lord says, "Get thee hence, Satan." We shall see by and by why this disappears in the gospel of Luke. There is thus the lesson of wisdom and patience even before the enemy; the excellent, matchless grace of patience in trial; for what more likely to exclude it than the apprehension that it was Satan all the while? But yet our Saviour was so perfect in it, that He never uttered the word "Satan" until the last daring, shameless effort to tempt Him to render to the evil one the very worship of God Himself Not till then does our Lord say, "Get thee hence, Satan."
We shall dwell a little more upon the three temptations, if the Lord will, as to their intrinsic moral import, when we come to the consideration of Luke. I content myself now with giving what appears to me the true reason why the Spirit of God here adheres to the order of the facts. It is well, however, to remark, that the departure from such an order is precisely what indicates the consummate hand of God, and for a simple reason. To one who knew the facts in a human way, nothing would he more natural than to put them down just as they occurred. To depart from the historical order, more particularly when one had previously given them that order, is what never would be thought of, unless there were some mighty preponderant reason in the mind of him who did so. But this is no uncommon thing. There are cases where an author necessarily departs from the mere order in which the facts took place. Supposing you are describing a certain character; you put together striking traits from the whole course of his life; you do not restrain yourself to the bare dates at which they occurred. If you were only chronicling the events of a year, you keep to the order in which they happened; but whenever you rise to the higher task of bringing out moral features, you may be frequently obliged to abandon the consecutive order of events as they occurred.
It is precisely this reason that accounts for the change in Luke; who, as we shall find when we come to look at his gospel more carefully, is especially the moralist. That is to say, Luke characteristically looks upon things in their springs as well as effects. It is not his province to regard the person of Christ peculiarly, i.e., His divine glory; neither does he occupy himself with the testimony or service of Jesus here below, of which we all know Mark is the exponent. Neither is it true, that the reason why Matthew occasionally gives the order of time, is because such is always his rule. On the contrary, there is no one of the Gospel writers who departs from that order, when his subject demands it, more freely than he, as I hope to prove to the satisfaction of those open to conviction, before we close. If this be so, assuredly there must be some key to these phenomena, some reason sufficient to explain why sometimes Matthew adheres to the order of events, why he departs from it elsewhere.
I believe the real state of the facts to be this:- first of all, God has been pleased, by one of the evangelists (Mark), to give us the exact historical order of our Lord's eventful ministry. This alone would have been very insufficient to set forth Christ. Hence, besides that order, which is the most elementary, however important in its own place, other presentations of His life were due, according to various spiritual grounds, as divine wisdom saw fit, and as even we are capable of appreciating in our measure. Accordingly, I think it was owing to special considerations of this sort that Matthew was led to reserve for us the great lesson, that our Lord had passed through the entire temptation not only the forty days, but even that which crowned them at the close; and that only when an open blow was struck at the divine glory did His soul at once resent it with the words, "Get thee hence, Satan." Luke, on the contrary, inasmuch as he, for perfectly good and divinely given reason, changes the order, necessarily omits these words. Of course, I do not deny that similar words appear in your common English Bibles (in Luke 4:8); but no scholar needs to be informed that all such words are left out of the third gospel by the best authorities, followed by almost every critic of note, save the testy Matthaei, though scarce one of them seems to have understood the true reason why. Nevertheless, they are omitted by Catholics, Lutherans, and Calvinists; by High Church, and Low Church; by Evangelicals, Tractarians, and Rationalists. It does not matter who they are, or what their system of thought may be: all those who go upon the ground of external testimony alone are obliged to leave out the words in Luke. Besides, there is the clearest and the strongest evidence internally for the omission of these words in Luke, contrary to the prejudices of the copyists, which thus furnishes a very cogent illustration of the action of the Holy Spirit in inspiration. The ground of omitting the words lies in the fact, that the last temptation occupies the second place in Luke. If the words be retained, Satan seems to hold his ground, and renew the temptation after the Lord had told him to retire. Again, it is evident that, as the text stands in the received Greek text and our common English Bible, "Get thee behind me, Satan," is another mistake. InMatthew 4:10; Matthew 4:10, it is, rightly, "Get thee hence." Remember, I am not imputing a shade of error to the Word of God. The mistake spoken of lies only in blundering scribes, critics, or translators, who have failed in doing justice to that particular place. "Get thee hence, Satan," was the real language of the Lord to Satan, and is so given in closing the literally last temptation by Matthew.
When it was a question, at a later day, of His servant Peter, who, prompted by Satan, had fallen into human thoughts, and would have dissuaded his Master from the cross, He does say, "Get thee behind me." For certainly Christ did not want Peter to go away from Him and be lost, which would have been its effect. "Get thee [not hence, but] behind me," He says. He rebuked His follower, yea, was ashamed of him; and He desired that Peter should be ashamed of himself. "Get thee behind me, Satan," was thus appropriate language then. Satan was the source of the thought couched in Peter's words.
But when Jesus speaks to him whose last trial thoroughly betrays the adversary of God and man, i.e., the literal Satan, His answer is not merely, "Get thee behind me," but, "Get thee hence, Satan." Nor is this the only mistake, as we have seen, in the passage as given in the authorised version; for the whole clause should disappear from the account in Luke, according to the weightiest testimony. Besides, the reason is manifest. As it stands now, the passage wears this most awkward appearance, that Satan, though commanded to depart, lingers on. For in Luke we have another temptation after this; and of course, therefore, Satan must be presented as abiding, not as gone away.
The truth of the matter, then, is, that with matchless wisdom Luke was inspired of God to put the second temptation last, and the third temptation in the second place. Hence (inasmuch as these words of the third trial would be wholly incongruous in such an inversion of the historic order), they are omitted by him, but preserved by Matthew, who here held to that order. I dwell upon this, because it exemplifies, in a simple but striking manner, the finger and mind of God; as it shows us, also, how the copyists of the scriptures fell into error, through proceeding on the principle of the harmonists, whose great idea is to make all the four gospels practically one Gospel. that is, to fuse them together into one mass, and make them give out only, as it were, a single voice in the praise of Jesus. Not so; there are four distinct voices blending in the truest harmony, and surely God Himself in each one, and equally in all, but, withal, showing out fully and distinctively the excellencies of His Son. It is the disposition to blot out these differences, which has wrought such exceeding mischief, not merely in copyists, but in our own careless reading of the gospels. What we need is, to gather up all, for all is worthy; to delight ourselves in every thought that the Spirit of God has treasured up every fragrance, so to speak, that He has preserved for us of the ways of Jesus.
Turning, then, from the temptation (which we may hope to resume in another point of view, when the gospel of Luke comes before us and we shall have the different temptations on the moral side, with their changed order), I may in passing notice, that a very characteristic difference in the gospel of Matthew meets us in what follows. Our Lord enters upon His public ministry as a minister of the circumcision, and calls disciples to follow Him. It was not His first acquaintance with Simon, Andrew, and the rest, as we know from the gospel of John. They had before known Jesus, and, I apprehend, savingly. They are now called to be His companions in Israel, formed according to His heart as His servants here below; but before this we have a remarkable Scripture applied to our Lord. He changes his place of sojourn from Nazareth to Capernaum. And this is the more observable, because, in the Gospel of Luke, the first opening of His ministry is expressly at Nazareth; while the point of emphasis in Matthew is, that He leaves Nazareth, and comes and dwells in Capernaum. Of course, both are equally true; but who can say that they are the same thing? or that the Spirit of God had not His own blessed reasons for giving prominency to both facts? Nor is the reason obscure. His going to Capernaum was the accomplishment of the word of Isaiah 9:1-21, specifically mentioned for the instruction of the Jew, that it might be fulfilled which was spoken by Esaias the prophet, saying, "The land of Zebulun, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." That quarter of the land was regarded as the scene of darkness; yet was it just there that God suddenly caused light to arise. Nazareth was in lower, as Capernaum was in upper Galilee. But more than this, it was the seat, above all others in the land, frequented by Gentiles Galilee ("the circuit") of the Gentiles. Now, we shall find throughout this gospel that which may be well stated here, and will be abundantly confirmed everywhere that the object of our gospel is not merely to prove what the Messiah was, both according to the flesh and according to His own divine intrinsic nature, for Israel; but also, when rejected by Israel, what the consequences of that rejection would be for the Gentiles, and this in a double aspect whether as introducing the kingdom of heaven in a new form, or as giving occasion for Christ's building His Church. These were the two main consequences of the rejection of the Messiah by Israel.
Accordingly, as in chapter it we found Gentiles from the East coming up to own the born King of the Jews, when His people were buried in bondage and Rabbinic tradition in heartless heedlessness, too, while boasting of their privileges; so here our Lord, at the beginning of His public ministry, as recorded in Matthew, is seen taking up His abode in these despised districts of the north, the way of the sea, where especially Gentiles had long dwelt, and on which the Jews looked down as a rude and dark spot, far from the centre of religious sanctity. There, according to prophecy, light was to spring up; and how brightly was it now accomplished? Next, we have the call of the disciples, as we have seen. At the end of the chapter is a general summary of the Messiah's ministry, and of its effects, given in these words: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And His fame went throughout all Syria; and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan." This I read, in order to show that it is the purpose of the Spirit, in this part of our gospel, to gather a quantity of facts together under one head, entirely regardless of the question of time. It is evident, that what is here described in a few verses must have demanded a considerable space for its accomplishment. The Holy Ghost gives it all to us as a connected whole.
The self-same principle applies to the so-called sermon on the mount, on which I am about to say a few words. It is quite a misapprehension to suppose that Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 was given all in a single, unbroken discourse. For the wisest purposes, I have no doubt, the Spirit of God has arranged and conveyed it to us as one whole, without notice of the interruptions, occasions, etc.; but it is an unwarrantable conclusion for any to draw, that our Lord Jesus delivered it simply and solely as it stands in Matthew's gospel. What proves the fact is, that in the gospel of Luke we have certain portions of it clearly pertaining to this very sermon (not merely similar, or the same truth preached at other times, but this identical discourse), with the particular circumstances which drew them out. Take the prayer, for instance, that was here set before the disciples. (Matthew 6:1-34) As to this, we know from Luke 11:1-54 there was a request preferred by the disciples which led to it. As to other instruction, there were facts or questions, found in Luke, which drew out the remarks of the Lord, common to him and Matthew, if not Mark.
If it be certain that the Holy Ghost has been pleased to give us in Matthew this discourse and others as a whole, leaving out the originating circumstances found elsewhere, it is a fair and interesting inquiry why such a method of grouping with such omissions is adopted. The answer I conceive to be this, that the Spirit in Matthew loves to present Christ as the One like unto Moses, whom they were to hear. He presents Jesus not merely as a legislating prophet-king like Moses, but greater by far; for it is never forgotten that the Nazarene was the Lord God. Therefore it is that, in this discourse on the mountain, we have throughout the tone of One who was consciously God with men. If Jehovah called Moses up to the top of one mount) He who then spake the ten words sat now upon another mount, and taught His disciples the character of the kingdom of heaven, and its principles introduced as a whole, just answering to what we have seen of the facts and effects of His ministry, entirely passing by all intervals or connecting circumstances. As we had His miracles all put together, as I may say, in the gross, so with His discourses. We have thus in either case the same principle. The substantial truth is given to us without noticing the immediate occasion in particular facts, appeals, etc. What was uttered by the Lord, according to Matthew, is thus presented as a whole. The effect, therefore, is, that it is much more solemn, because unbroken, carrying its own majesty along with it. The Spirit of God imprints on it purposely this character here, as I have no doubt there was an intention that it should be so reproduced for the instruction of His own people.
The Lord, in short, was here accomplishing one of the parts of His mission according toIsaiah 53:1-12; Isaiah 53:1-12, where the work of Christ is twofold. It is not, as the authorized version has it, "By His knowledge shall my righteous servant justify many;" for it is unquestionable that justification is not by His knowledge. Justification is by faith of Christ, we know; and as far as the efficacious work on which it depends is concerned, it is clearly in virtue of what Christ has suffered for sin and sins before God. But I apprehend that the real force of the passage is, "By His knowledge shall my righteous servant in struct many in righteousness." It is not "justify" in the ordinary forensic sense of the word, but rather instructing in righteousness, as the context here requires, and as the usage of the word elsewhere, as in Daniel 12:1-13, leaves open. This seems to be what is meant of our Lord here.
In the teaching on the mount He was, in fact, instructing the disciples in righteousness: hence, too, one reason why we have not a word about redemption. There is not the slightest reference to His suffering on the cross; no intimation of His blood, death, or resurrection: He is instructing though not merely in righteousness. To the heirs of the kingdom the Lord is unfolding the principles of that kingdom most blessed and rich instruction, but instruction in righteousness. No doubt there is also the declaration of the Father's name, as far as could be then; but, still, the form taken is that of "instructing in righteousness." Let me add, as to the passage of Isaiah 53:1-12, that the remainder of the verse also accords with this: not " for," but, "and He shall bear their iniquities." Such is the true force of it. The one was in His life, when He taught His own; the other was in His death, when He bore the iniquities of many.
Into the details of the discourse on the mount I cannot enter particularly now, but would just say a few words before I conclude tonight. In its preface we have a method often adopted by the Spirit of God, and not unworthy of our study. There is no child of God that cannot glean blessing from it, even through a scanty glance; but when we look into it a little more closely, the instruction deepens immensely. First of all He pronounces certain classes blessed. These blessednesses divide into two classes. The earlier character of blessedness savours particularly of righteousness, the later of mercy, which are the two great topics of the Psalms. These are both taken up here: "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled." In the fourth case righteousness comes in expressly, and closes that part of the subject; but it is plain enough that all these four classes consist in substance of such as the Lord pronounces blessed, because they are righteous in one form or another. The next three are founded upon mercy. Hence we read as the very first "Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God." Of course, it would be impossible to attempt more than a sketch at this time. Here, then, occurs the number usual in all these systematic partitions of Scripture; there is the customary and complete seven of Scripture. The two supplementary blessednesses at the end rather confirm the case, though at first sight they might appear to offer an exception. But it is not so really. The exception proves the rule convincingly; for in verse 10 you have, "Blessed are they which are persecuted for righteousness' sake;" which answers to the first four. Then, in verses 11 and 12, you have, "Blessed are ye . . . . . for my sake;" which answers to the higher mercy of the last three. "Blessed are ye, [there is thus a change. It is made a direct personal address] when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake." Thus it is the very consummation of suffering in grace, because it is for Christ's sake.
Hence the twofold persecutions (10-12) bring in the double character we find in the epistles suffering for righteousness' sake, and suffering for Christ's sake. These are two perfectly distinct things; because, where it is a question of righteousness, it is simply a person brought to a point. If I do not stand and suffer here, my conscience will be defiled; but this is in no way suffering for Christ's sake. In short, conscience enters where righteousness is the question; but suffering for Christ's sake is not a question of plain sin, but of His grace and its claims on my heart. Desire for His truth, desire for His glory, carries me out into a certain path that exposes me to suffering. I might merely do my duty in the place in which I am put; but grace is never satisfied with the bare performance of one's duty. Fully is it admitted that there is nothing like grace to meet duty; and doing one's duty is a good thing for a Christian. But God forbid that we should be merely shut up to duty, and not be free for the flowing over of grace which carries out the heart alone, with it. In the one case, the believer stops dead short: if he did not stand, there would be sin. In the other case, there would be a lack of testimony for Christ, and grace makes one rejoice to be counted worthy of suffering for His name: but righteousness is not in question.
Such, then, are the two distinct classes or groups of blessedness. First, there are the blessednesses of righteousness, to which the persecution for righteousness' sake pertains; next, the blessednesses of mercy or grace. Christ instructs in righteousness according to prophecy, but He does not confine Himself to righteousness. This never could be consistent with the glory of the person who was there. Accordingly, therefore, while there is the doctrine of righteousness, there is the introduction of what is above it and mightier than it, with the corresponding blessedness of being persecuted for Christ's sake. All here is grace, and indicates manifest progress.
The same thing is true of what follows: "Ye are the salt of the earth" it is that which keeps pure what is pure. Salt will not communicate purity to what is impure, but it is used as the preservative power according to righteousness. But light is another thing Hence we hear, in the 14th verse, "Ye are the light of the world." Light is not that which simply preserves what is good, but is an active power, which casts its bright shining into what is obscure, and dispels the darkness from before it. Thus it is evident that in this further word of the Lord we have answers to the differences already hinted at.
Much of the deepest interest might be found in the discourse; only this is not the occasion for entering into particulars. We have, as usual, righteousness developed according to Christ, which deals with man's wickedness under the heads of violence and corruption; next come other new principles of grace infinitely deepening what had been given under law. (Matthew 5:1-48) Thus, in the former of these, a word detects, as it were, the thirst of blood, as corruption lies in a look or desire. For it is no longer a question of mere acts, but of the soul's condition. Such is the scope of the fifth chapter. As earlier (verses 17, 18) the law is fully maintained in all its authority, we have later on (verses 21-48) superior principles of grace, and deeper truths, mainly founded upon the revelation of the Father's name the Father which is in heaven. Consequently it is not merely the question between man and man, but the Evil One on one side, and God Himself on the other; and God Himself, as a Father, disclosing, and proving the selfish condition of fallen man upon the earth.
In the second of these chapters (Matthew 6:1-34) composing the discourse, two main parts appear. The first is again righteousness. "Take heed [He says] that you do not your righteousness before men." Here it is not "alms," but "righteousness," as you may see in the margin. Then the righteousness spoken of branches out into three parts: alms, which is one part of it; prayer, another part; and fasting, a part of it not to be despised. This is our righteousness, the especial point of which is, that it should be not a matter of ostentation, but before our Father who sees in secret. It is one of the salient features of Christianity. In the latter part of the chapter, we have entire confidence in our Father's goodness to us, counting upon His mercy, certain that He regards us as of infinite value, and that, therefore, we need not be careful as the Gentiles are, because our Father knows what we have need of. It is enough for us to seek the kingdom of God, and His righteousness: our Father's love cares for all the rest.
The last chapter (Matthew 7:1-29) presses on us the motives of heart in our intercourse with men and brethren, as well as with God, who, however good, loves that we should ask Him, and earnestly too, as to each need; the adequate consideration of what is due to others, and the energy that becomes ourselves; for the gate is strait, and narrow the way that leads to life; warnings against the devil and the suggestions of his agents, the false prophets, who betray themselves by their fruits; and, lastly, the all-importance of remembering that it is not a thing of knowledge, or of miraculous power even, but of doing God's will, of a heart obedient to Christ's sayings. Here, again, if I be not mistaken, righteousness and grace are found alternating; for the exhortation against a censorious spirit is grounded on the certainty of retribution from others, and paves the way for an urgent call to self-judgment, which in us precedes all genuine exercise of grace. (verses Matthew 7:1-4.) Further, the caution against a lavishing of what was holy and beautiful on the profane is followed by rich and repeated encouragements to count on our Father's grace. (verses Matthew 7:5-11.)
Here, however, I must for the present pause, though one can only and deeply regret being obliged to pass so very cursorily over the ground; but I have sought in this first lecture to give thus far as simple, and at the same time as complete, a view of this portion of Matthew as I well could. I am perfectly aware that there has not been time for comparing it much with the others; but occasions will, I trust, offer for bringing into strong contrast the different aspects of the various gospels. However, my aim is also that we should have before us our Lord, His person, His teaching, His way, in every gospel.
I pray the Lord that what has been put, however scantily, before souls may at least stir up enquiry on the part of God's children, and lead them to have perfect, absolute confidence in that word which is of His grace indeed. We may thus look for deep profit. For, although to enter upon the gospels before the soul has been founded upon the grace of God will not leave us without a blessing, yet I am persuaded that the blessing is in every respect greater, when, having been attracted by the grace of Christ, we have at the same time been established in Him with all simplicity and assurance, in virtue of the accomplished work of redemption. Then, set free and at rest in our souls, we return to learn of Him, to look upon Him, to follow Him, to hear His word, to delight ourselves in His ways. The Lord grant that thus it may be, as we pursue our path through these different gospels which our God has vouchsafed to us.
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Kelly, William. "Commentary on Matthew 2:2". Kelly Commentary on Books of the Bible. https://www.studylight.org/commentaries/wkc/matthew-2.html. 1860-1890.
