Verse-by-Verse Bible Commentary
Matthew 2:6

Clarke's Commentary

Verse Matthew 2:6. And thou Bethlehem, in the land of Juda — To distinguish it from Bethlehem, in the tribe of Zebulon. Joshua 19:15. Matthew 2:1.

Art not the least — In Micah 5:2, it is read, Though thou be little - צעיר להיות tsair lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית tsair lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.

Among the princes of Juda — In Micah 5:2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Judges 6:15, where, instead of my FAMILY is poor in Manasseh, the Hebrew is, my THOUSAND (אלפי) is the meanest in Manasseh: and to 1 Samuel 10:19, Present yourselves before the Lord by your TRIBES and by your THOUSANDS: and to 1 Chronicles 12:20, Captains of the THOUSANDS of Manasseh. Now these THOUSANDS being petty governments, Matthew renders them by the word ηγεμοσις, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield.

That shall rule my people Israel. — οστις ποιμανει, Who shall FEED my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.

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’.)

Coffman's Commentaries on the Bible

And they said unto him, In Bethlehem of Judaea: for thus it is written through the prophet. And thou, Bethlehem land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people, Israel.

For once, the Pharisees did not embellish the plain word of God with all the trivia usually so dear to the Pharisaical mind. Under the awesome inquiry of merciless and ambitious Herod, they let the Word of God stand alone and unadorned.

Barnes' Notes on the Whole Bible

By the prophet - The Sanhedrin answered without hesitation. The question where he would be born had been settled by prophecy. This prophecy is found in Micah 5:2. In that prophecy both the place of his birth and the character of the Messiah are so clearly set forth that there was no room to doubt. It will be observed that there is a considerable difference between the passage as quoted by the Sanhedrin and as it stands in Micah. The main point, however, is retained - the place of his birth. We are not concerned, therefore, in showing how these passages can be reconciled. Matthew, moreover, is not responsible for the correctness of the quotation. He affirms only that the chief priests and scribes gave this answer to Herod, and that Herod was satisfied. Admitting that they did not quote the passage correctly, it does not prove that Matthew has not reported their answer as they gave it, and this is all that he pretends to give.

Art not the least - In Micah, “though thou be little.” Though a small place so far as population is concerned, yet it shall not be small, or be the least in honor; for the Messiah shall be born there. His birth gave the place an honor which could not be conferred on the larger cities by all their numbers, their splendor, and their wealth. The birth of a distinguished personage was always supposed to give honor and importance to a city or country. Thus, seven cities contended for the honor of giving birth to Homer; Stratford-upon-Avon is distinguished as the birthplace of Shakespeare; and Corsica as the birthplace of Napoleon.

A Governor - A ruler. This is one of the characters of the Messiah, who is the king of his people, John 18:37. The word “rule” here means to rule as a shepherd does his flock, in faithfulness and tenderness. Compare John 10:11; Isaiah 40:10-11; Isaiah 9:7.

Calvin's Commentary on the Bible

6.And thou, Bethlehem The scribes quoted faithfully, no doubt, the words of the passage in their own language, as it is found in the prophet. But Matthew reckoned it enough to point out the passage; and, as he wrote in Greek, he followed the ordinary reading. This passage, and others of the same kind, readily suggest the inference, that Matthew did not compose his Gospel in the Hebrew language. It ought always to be observed that, whenever any proof from Scripture is quoted by the apostles, though they do not translate word for word, and sometimes depart widely from the language, yet it is applied correctly and appropriately to their subject. Let the reader always consider the purpose for which passages of Scripture are brought forward by the Evangelists, so as not to stick too closely to the particular words, but to be satisfied with this, that the Evangelists never torture Scripture into a different meaning, but apply it correctly in its native meaning. But while it was their intention to supply with milk children and “novices” (1 Timothy 3:6) in faith, who were not yet able to endure “ strong meat,” (Hebrews 5:12,) there is nothing to prevent the children of God from making careful and diligent inquiry into the meaning of Scripture, and thus being led to the fountain by the taste which the apostles afford.

Let us now return to the prediction. Thus it stands literally in the Prophet:

“And thou, Bethlehem Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall
he come forth to me, who is Ruler in Israel,” (Micah 5:2.)

For Ephratah Matthew has put Judah, but the meaning is the same; for Micah only intended, by this mark, to distinguish the Bethlehem of which he speaks, from another Bethlehem, which was in the tribe of Zebulun. There is greater difficulty in what follows: for the Prophet says, that Bethlehem is little, when reckoned among the governments of Judah, while Matthew, on the contrary: speaks highly of its rank as one of the most distinguished: thou art by no means the least among the princes of Judah This reason has induced some commentators to read the passage in the prophet as a question, Art thou little among the thousands of Judah? But I rather agree with those who think that Matthew intended, by this change of the language, to magnify the grace of God in making an inconsiderable and unknown town the birth-place of the highest King. Although Bethlehem received this distinguished honor, it was of no advantage to its inhabitants, but brought upon them a heavier destruction: for there an unworthy reception was given to the Redeemer. For he is to be Ruler, Matthew has put he shall feed, (ποιμανεῖ) But he has expressed both, when he says, that Christ is the leader, ( ἡγούμενος ,) and that to him is committed the office of feeding his people.

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.

"

Contending for the Faith

And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 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.

The response is a paraphrase of Micah 5:2. Though little among the thousands of cities of Judah, Bethlehem Ephratah will produce Israel’s ruler. This fact is apparently common knowledge (cf. John 7:40-52). Herod may be aware of it, but he wants authoritative word on the issue. By the use of the terms "Governor" (hegemon—to govern) and "rule" (poimaino—to shepherd), Matthew shows the nature of the Messiah. Poimaino denotes guiding, guarding, folding, and feeding of sheep (Vincent 20). Jesus, the good shepherd, fulfills this mission.

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).

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.

Dr. Constable's Expository Notes

This news troubled Herod because he was very aware of the Jews’ desire to throw off the Roman yoke and his own rule in particular. Remember Pharaoh’s fear for his throne that also led to infanticide. Herod was an Edomite, a descendant of Esau, and the prospect of a Jewish Messiah’s appearance was one he could not ignore. The rest of Jerusalem’s citizens became disturbed because they realized that this news from the Magi might lead Herod to take further cruel action against them. This is what happened (Matthew 2:16). Already we begin to see the opposition of the people of Jerusalem to Jesus that would eventually result in His crucifixion.

Herod assembled Israel’s leaders to investigate the Magi’s announcement further (Matthew 2:4). The chief priests were mainly Sadducees at this time, and most of the scribes ("teachers of the law," NIV) were Pharisees. The chief priests included the high priest and his associates. The high priest obtained his position by appointment from Rome. The scribes were the official interpreters and communicators of the law to the people, the lawyers. Since these two groups of leaders did not get along, Herod may have had meetings with each group separately.

"The scribes were so called because it was their office to make copies of the Scriptures, to classify and teach the precepts of the oral law . . ., and to keep careful count of every letter in the O.T. writings. Such an office was necessary in a religion of law and precept, and was an O.T. function (2 Samuel 8:17; 2 Samuel 20:25; 1 Kings 4:3; Jeremiah 8:8; Jeremiah 36:10; Jeremiah 36:12; Jeremiah 36:26). To this legitimate work the scribes added a record of rabbinical decisions on questions of ritual (Halachoth); the new code resulting from those decisions (Mishna); the Hebrew sacred legends (Gemara, forming with the Mishna, the Talmud); commentaries on the O.T. (Midrashim); reasonings upon these (Hagada); and finally, mystical interpretations which found in Scripture meanings other than the grammatical, lexical, and obvious ones (the Kabbala), not unlike the allegorical method of Origen. In our Lord’s time, the Pharisees considered it orthodox to receive this mass of writing which had been superimposed upon and had obscured the Scripture." [Note: The New Scofield . . ., p. 993. See also Edersheim, 1:93-94.]

The Jews of Jesus’ day regarded the Halekhah (from halakh, "to go," i.e., The Rule of the Spiritual Road) as having greater authority than the Hebrew Scriptures. [Note: Ibid., 1:11.]

Notice that Herod perceived the King the Magi had spoken of as the Messiah (Matthew 2:4). Some of the Jews-particularly the Essenes, whom Herod did not consult, but not the Sadducees and Pharisees-were expecting a Messiah to appear soon because of Daniel 9:24-27. [Note: Josephus, Antiquities of. . ., 20:8:8; and idem, The Wars . . ., 4:3:9.] Daniel had been a wise man in the East also.

"Matthew adroitly answers Jewish unbelief concerning Jesus Christ by quoting their own official body to the effect that the prophecy of His birth in Bethlehem was literal, that the Messiah was to be an individual, not the entire Jewish nation, and that their Messiah was to be a King who would rule over them." [Note: Walvoord, p. 22.]

"In the original context of Micah 5:2, the prophet is speaking prophetically and prophesying that whenever the Messiah is born, He will be born in Bethlehem of Judah. That is the literal meaning of Micah 5:2. When a literal prophecy is fulfilled in the New Testament, it is quoted as a literal fulfillment. Many prophecies fall into this category . . ." [Note: Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, p. 843.]

Another writer called this, literal prophecy plus literal fulfillment. [Note: David L. Cooper, Messiah: His Historical Appearance, pp. 174-75.]

Matthew’s rendering of the Micah 5:2 prophecy adds the fact that the Ruler would shepherd the Israelites. This statement, from 2 Samuel 5:2, originally referred to David. Thus Matthew again showed the connection between the prophecies of Messiah and the Davidic line, a connection he also made in chapter 1. Perhaps the religious leaders put these passages together in their quotation. [Note: See Edersheim, 2:710-41, for a list of Old Testament passages messianically applied in ancient rabbinic writings, and talmucic discussion on the Messiah.] Such seems to have been the case. The quotation is free, not verbatim from either the Hebrew or the Greek (Septuagint) texts.

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)

Gann's Commentary on the Bible

Matthew 2:6

Bethlehem ... Micah 5:2

Gill's Exposition of the Whole Bible

And thou Bethlehem in the land of Juda,.... This prophecy, which the chief priests and scribes produced, as pointing at the place of Christ's birth, is owned by both ancient and later Jews y to be a prophecy of the Messiah. The difference between Micah and Matthew is easily reconciled. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, and both were one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Ruth 1:2 and the Septuagint version of Joshua 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun,

Joshua 19:15 and partly because its other name Ephratah was now disused, and so unknown to Herod, who was unacquainted with the books and prophecies of the Old Testament. Micah says this place was

little among the thousands of Judah. Matthew says, "not the least". But in this is no apparent contradiction, it might be "little" and yet "not the least"; besides, it might be "little" and "not little", or "not the least" in different respects, and at different times; it might be little, mean, and contemptible as to worldly splendour, riches, number of inhabitants, pompous buildings, c. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, c. and especially Christ. It might be little in Micah's time, and yet not in Matthew's especially since it had received a considerable additional honour by Christ's being born there. Moreover, the words in Micah may be rendered, by way of interrogation, "art thou little, or the least?" To which the answer in Matthew is, "no, thou art not the least", c. or else the word דבר may be understood, and the text be translated thus "it is a small thing that thou art among the thousands of Judah, for out of thee", c. a great honour shall be conferred on thee, the Messiah shall spring from thee. Again, what Micah calls "thousands", are in Matthew called "princes" the reason of this is, because the tribes of Israel were divided into thousands, and every thousand had its prince so that though here is a difference in words, yet none in sense. What Micah styles "a ruler in Israel", Matthew expresses by "a governor that shall rule or feed my people Israel"; but in this there is no contradiction. Add to all this, that it should be observed, that the Evangelist is not giving a version of his own, but of the chief priests and scribes; and therefore was it ever so faulty, they, and not he, must be chargeable with it; for he has acted the part of a faithful historian in giving it in the words in which they cited it z.

y Targum Jon. Jarchi, Aben Ezra, Kimchi & Abendana in loc. Abarbinel Mashmia Jeshua, fol. 62. 2. R. Isaac Chizuk Emuna, p. 279. z See my book of the "Prophecies of the Messiah", &c. ch. 6. p. 104-116.

Henry's Complete Commentary on the Bible

      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.