Matthew 2:1–2:12

Matthew 2:1-6 Matthew 2:1-6 1. Now when Jesus had been born in Bethlehem of Judea, [175] in the times of Herod the King, lo, Magi from the East came to Jerusalem, 2. Saying, Where is he who is born King of the Jews? for we have seen his star in the East, and have come that we may worship him. 3. And having heard these things, Herod the King was troubled, and all Jerusalem with him. 4. And having assembled all the chief priests and scribes of the people, he inquired at them where Christ should be born. 5. But they said to him, In Bethlehem of Judea: for thus it has been written by the prophet: 6. And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah: for out of thee shall come the leader, [176] who shall feed my people Israel. 1. Now when Jesus had been born How it came about that Jesus was born in Bethlehem, Matthew does not say. The Spirit of God, who had appointed the Evangelists to be his clerks, [177] appears purposely to have regulated their style in such a manner, that they all wrote one and the same history, with the most perfect agreement, but in different ways. It was intended, that the truth of God should more clearly and strikingly appear, when it was manifest that his witnesses did not speak by a preconcerted plan, but that each of them separately, without paying any attention to another, wrote freely and honestly what the Holy Spirit dictated. This is a very remarkable narrative. God brought Magi from Chaldea, to come to the land of Judea, for the purpose of adoring Christ, in the stable where he lay, amidst the tokens, not of honor, but of contempt. It was a truly wonderful purpose of God, that he caused the entrance of his Son into the world to be attended by deep meanness, and yet bestowed upon him illustrious ornaments, both of commendation and of other outward signs, that our faith might be supplied with everything necessary to prove his Divine Majesty. A beautiful instance of real harmony, amidst apparent contradiction, is here exhibited. A star from heaven announces that he is a king, to whom a manger, intended for cattle, serves for a throne, because he is refused admittance among the lowest of the people. His majesty shines in the East, while in Judea it is so far from being acknowledged, that it is visited by many marks of dishonor. Why is this? The heavenly Father chose to appoint the star and the Magi as our guides, to lead directly to his Son: while he stripped him of all earthly splendor, for the purpose of informing us that his kingdom is spiritual. This history conveys profitable instruction, not only because God brought the Magi to his Son, as the first-fruits of the Gentiles, but also because he appointed the kingdom of his Son to receive their commendation, and that of the star, for the confirmation of our faith; that the wicked and malignant contempt of his nation might not render him less estimable in our eyes. Magi is well known to be the name given by the Persians and Chaldees to astrologers and philosophers: and hence it may readily be conjectured that those men came from Persia. [178] As the Evangelist does not state what was their number, it is better to be ignorant of it, than to affirm as certain what is doubtful. Papists have been led into a childish error, of supposing that they were three in number: because Matthew says, that they brought gold, frankincense, and myrrh, (verse 11.) But the historian does not say, that each of them separately presented his own gift. He rather says, that those three gifts were presented by them in common. That ancient author, whoever he may be, whose imperfect Commentary on Matthew bears the name of Chrysostom, and is reckoned among Chrysostom's works, says that they were fourteen. This carries as little probability as the other. It may have come from a tradition of the Fathers, but has no solid foundation. But the most ridiculous contrivance of the Papists on this subject is, that those men were kings, because they found in another passage a prediction, that the kings of Tarshish, and of the Isles, and of Sheba, would offer gifts to the Lord, ( Psalm 72:10 .) Ingenious workmen, truly, who, in order to present those men in a new shape, have begun with turning the world from one side to another: for they have changed the south and west into the east! Beyond all doubt, they have been stupified by a righteous judgment of God, that all might laugh at the gross ignorance of those who have not scrupled to adulterate "and, change the truth of God into a lie," ( Romans 1:25 .) The first inquiry here is: Was this star one of those which the Lord created in the beginning ( Genesis 1:1 ,16) to "garnish the heavens?" ( Job 26:13 .) Secondly, Were the magi led by their acquaintance with astrology to conclude that it pointed out the birth of Christ? On these points, there is no necessity for angry disputation: but it may be inferred from the words of Matthew, that it was not a natural, but an extraordinary star. It was not agreeable to the order of nature, that it should disappear for a certain period, and afterwards should suddenly become bright; nor that it should pursue a straight course towards Bethlehem, and at length remain stationary above the house where Christ was. Not one of these things belongs to natural stars. It is more probable that it resembled [179] a comet, and was seen, not in the heaven, but in the air. Yet there is no impropriety in Matthew, who uses popular language, calling it incorrectly a star. This almost decides likewise the second question: for since astrology is undoubtedly confined within the limits of nature, its guidance alone could not have conducted the Magi to Christ; so that they must have been aided by a secret revelation of the Spirit. I do not go so far as to say, that they derived no assistance whatever from the art: but I affirm, that this would have been of no practical advantage, if they had not been aided by a new and extraordinary revelation. 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. 3. Herod the king was troubled Herod was not unacquainted with the predictions, which promised to the Jews a King, who would restore their distressful and ruinous affairs to a prosperous condition. He had lived from a child among that nation, and was thoroughly acquainted with their affairs. Besides, the report was spread everywhere, and could not be unknown to the neighboring nations. Yet he is troubled, as if the matter had been new and unheard of; because he put no trust in God, and thought it idle to rely on the promises of a Redeemer; and particularly because, with the foolish confidence incident to proud men, he imagined that the kingdom was secure to himself and his descendants. But though, in the intoxication of prosperity, he was formerly accustomed to view the prophecies with scorn, the recollection of them now aroused him to sudden alarm. For he would not have been so strongly moved by the simple tale of the Magi, if he had not remembered the predictions, which he had formerly looked upon as harmless, [182] and of no importance. Thus, when the Lord has permitted unbelievers to sleep, he suddenly breaks their rest. [183] And all Jerusalem with him This may be explained in two ways. Either the people were roused, in a tumultuous manner, by the novelty of the occurrence, though the glad tidings of a king who had been born to them were cordially welcomed. Or the people, accustomed to distresses, and rendered callous by long endurance, dreaded a change which might introduce still greater calamities. For they were so completely worn down, and almost wasted, by continued wars, that their wretched and cruel bondage appeared to them not only tolerable, but desirable, provided it were accompanied by peace. This shows how little they had profited under God's chastisements: for they were so benumbed and stupified, that the promised redemption and salvation almost stank [184] in their nostrils. Matthew intended, I have no doubt, to express their ingratitude, in being so entirely broken by the long continuance of their afflictions, as to throw away the hope and desire of the grace which had been promised to them. 4. Having assembled the priests Though deep silence prevailed respecting Christ in the Hall of Herod, yet, as soon as the Magi have thrown out the mention of a King, predictions are remembered, which formerly lay in oblivion. Herod instantly conjectures, that the King, about whom the Magi inquire, is the Messiah whom God had formerly promised, ( Daniel 9:25 .) Here again it appears, that Herod is seriously alarmed, when he puts such earnest inquiries; and no wonder. All tyrants are cowards, and their cruelty produces stronger alarm in their own breasts than in the breasts of others. Herod must have trembled more than others, because he perceived that he was reigning in opposition to God. This new investigation shows, that the contempt of Christ, before the arrival of the Magi, must have been very deep. At a later period, the scribes and high priests labored with fury to corrupt the whole of the Scripture, that they might not give any countenance to Christ. But on the present occasion they reply honestly out of the Scripture, and for this reason, that Christ and his Gospel have not yet given them uneasiness. And so all ungodly persons find no difficulty in giving their assent to God on general principles; but when the truth of God begins to press them more closely, they throw out the venom of their rebellion. We have a striking instance of this, in our own day, among the Papists. They freely own, that he is the only-begotten Son of God, clothed with our flesh, and acknowledge the one person of God-man, as subsisting in the two natures. But when we come to the power and office of Christ, a contest immediately breaks out; because they will not consent to take a lower rank, and much less to be reduced to nothing. In a word, so long as wicked men think that it is taking nothing from themselves, they will yield to God and to Scripture some degree of reverence. But when Christ comes into close conflict with ambition, covetousness, pride, misplaced confidence, hypocrisy, and deceit, they immediately forget all modesty, and break out into rage. Let us therefore learn, that the chief cause of blindness in the enemies of truth is to be found in their wicked affections, which change light into darkness. 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, (poimanei) But he has expressed both, when he says, that Christ is the leader, (hegoumenos,) and that to him is committed the office of feeding his people. Footnotes: [175] "(Cite) de Judee;" -- "(city) of Judea." [176] "Dux;" -- "Conducteur." [177] "Scribas;" -- "greffiers."--Clerks, not Authors in the ordinary meaning of that term, but persons who wrote to the dictation of another. This conveys the idea of what is frequently called plenary inspiration. If such a term as Clerk, or Penman, may be supposed to lower the sacred writers, it is not by a comparison of them with uninspired historians, the ablest of whom cannot, without arrogance, aspire to an equal level with those who wrote by inspiration. But when man is brought into a comparison with God, no language can express too strongly the infinite distance between the parties. The Evangelists do not ask the praise of invention, or judgment, or of anything else which would imply that the work was their own production. But they lay claim to a loftier and peculiar distinction, that they faithfully committed to writing that history which they were honored to receive from its Divine Author. Holy men of God spake as they were moved by the Holy Ghost, ( 2 Peter 1:21 .) -- Ed. [178] "Le mot Grec, (magai,) du quel use l'Evangeliste est celuy d'ou vient le mot de Magiciens: mais les Perses et Chaldeens nomment ainsi leurs Astrologues et Philosophes: et pourtant nous l'avons traduit par ce mot de Sages. Parquoy il y a grande apparence de dire qu'ils etoyent venus du pays des Perses." -- "The Greek word, (magoi,) which the Evangelist employs, is that from which the word Magicians is derived: but the Persians and Chaldees give this name also to their Astrologers and Philosophers: and therefore we have translated it by the word Sages, or Wise men. Wherefore there is great probability in saying that they had come from the country of the Persians." [179] Calvin says, not that it was a comet, but that it resembled a comet; and it is probable enough that the meteor assumed that aspect. He refutes, in a masterly and conclusive manner, the supposition that it was "natural star," but, with modesty and good sense, avoids shocking the prejudices of his age. Of astrology he speaks more doubtfully. If he had lent the countenance of his name to that pretended science, we ought not to have blamed him severely. Long after he had left the world, men of powerful minds, and of extensive attainments in science, found it no easy matter to disentangle themselves from its meshes, and to proclaim their freedom. But Calvin needs no vindication. He has left us a treatise, Adversus Astrologiam Judiciarium, "Against Judicial Astrology;" which Servetus, as much his inferior in philosophical views in sterling worth, brings forward as one of his charges. Damnatam a me fuisse Astrologiam conqueritur, says Calvin; "It is made a ground of complaint against me that I have condemned astrology." -- Ed. [180] "Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy." -- "That there they might be as heralds, to carry the tidings of the new King." [181] "Persico more;" -- "selon la coustume de leur pays;" -- "according to the custom of their country." [182] "Lusoria;" alluding to the phrase used by Seneca and others, lusoria fulmina, "harmless thunderbolts." [183] "Il les resveille tout soudain, et leur fait bien sentir leur folie." -- "He awakes them all on a sudden, and makes them deeply feel their folly." [184] "Quodammodo foeteret,"

Now when {1} Jesus was born in Bethlehem of {a} Judaea in the days of Herod the king, behold, there came {b} wise men from the east to Jerusalem, (1) Christ a poor child, laid down in a crib, and though given no attention by his own people, receives nonetheless a noble witness of his divinity from heaven, and of his kingly estate from strangers: which his own people unknowingly let happen, although they did not acknowledge him. (a) For there was another in the tribe of Zebulun. (b) Wise and learned men: It is a Persian word which they use frequently.

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Now when Jesus was born in Bethlehem — The house of bread, that bread of life that came down from heaven, John 6:50 , and dwelt among us in this city of David, otherwise called Ephrata, that is, fruit bearing; and situated (they say) in the very navel and centre of the earth, because in him all nations should be blessed: here was Jesus born, by mere accident in regard of his parents (who were brought hither by a tyrannical edict of the emperor, forcing all, even great bellied women, to repair to their own city to be taxed, though it were in the deep of winter), but by a sweet Providence of God, to fulfil the Scripture and to settle our faith. In the days of Herod the king — When the sceptre was departed from Judah, and the times were grown deplored and desperately wicked. Joseph found his brethren in Dothan, i.e. in defection; so did Christ, when he came: scarcely were there four, or fewer, found, that waited for the consolation of Israel. Then, also, when among the poor Gentiles a plentiful harvest, a very great number of elect, were ready ripe, Matthew 9:37 ; Matthew 9:37 ; Luke 10:2 ; John 4:35 . Then, when cuncta atque continua totius generis humani aut pax fuit, aut pactio (Flor.), then came the Prince of Peace into the world, when all was at peace throughout the world. Behold, there came wise men — Neither kings nor cunning men, but sages of the East, Θεωρητικοι , contemplative persons, philosophers, interpreters of the laws of God and men ( μαγοι, îäðéí ). The tale of the three kings of Cullen is long since exploded. To Jerusalem — So misreckoning of a point they missed the haven, and had like to have run upon the rocks. Had they met with the shepherds of Bethlehem, they had received better intelligence than they could from the learned scribes of Jerusalem. God hath chosen the weak of the world to confound the wise, 1 Corinthians 1:27-28 . Surgunt indocti et rapiunt coelum, et nos, cum doetrinis nostris, detrudimur in Gehennam (August. Confess. viii. 8). None are so far from Christ, many times, as knowing men. Some of the scribes and Pharisees were very atheists, for they knew "neither the Father nor the Son." Ulpian the chief lawyer, Galen the chief physician, Porphyry the chief Aristotelian, Plotinus the chief Platonist, Libanus and Lucian the chief orators of that age, were all professed enemies to Christ. No Church was founded at Athens, Acts 17:16 , which yet Demosthenes calls the soul, sun, and eye of Greece, Euripides the Greece of Greece, Thucydides and Diodorus the common school of all men, the mart of good learning, …; ψυχην, και ηλιον, και οφθαλμον ελλαδος. ελλαδυς ελλαδα. κοινον παιδευτηριον παντων ανθρωπων . The greatest clerks are not always the wisest men in the affairs of God. Howbeit, learned Nathaniel, Joseph of Arimathea, and Nicodemus, masters in Israel, were disciples to our Saviour; lest, if he had called simple men only, it might have been thought, quod fuissent ex simplicitate decepti, that they were deceived out of their simplicity, saith one.

Now when Jesus was born,.... Several things are here related respecting the birth of Christ, as the place where he was born, in Bethlehem of Judea; so called to distinguish it from another Bethlehem in the tribe of Zabulon, Joshua 19:15 . Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, Matthew 2:4 and so Jesus was born here, Luke 2:4 and this the Jews themselves acknowledge; "Such a year, says a noted (l) chronologer of theirs, Jesus of Nazareth was born in Bethlehem Juda, which is a "parsa" and a half, i.e. six miles, from Jerusalem.'' Benjamin (m) Tudelensis says it is two parsas, i.e. eight miles, from it; and according to Justin Martyr (n) it was thirty five furlongs distant from it. Yea even they own this, that Jesus was born there, in that vile and blasphemous book (o) of theirs, written on purpose to defame him; nay, even the ancient Jews have owned that the Messiah is already born, and that he was born at Bethlehem; as appears from their Talmud (p), where we meet with such a passage. "It happened to a certain Jew, that as he was ploughing, one of his oxen bellowed; a certain Arabian passed by and heard it, who said, O Jew, Jew, loose thy oxen, and loose thy ploughshare, for lo, the house of the sanctuary is destroyed: it bellowed a second time; he said unto him, O Jew, Jew, bind thy oxen, and bind thy ploughshare, for lo "the king Messiah is born". He said to him, what is his name? Menachem (the comforter); he asked again, what is his father's name? Hezekiah; once more he says, from whence is he? He replies "from the palace of the king of Bethlehem Judah"; he went and sold his oxen and his ploughshares, and became a seller of swaddling clothes for infants; and he went from city to city till he came to that city, (Bethlehem,) and all the women bought of him, but the mother of Menachem bought nothing.'' Afterwards they tell you, he was snatched away by winds and tempests. This story is told in much the same manner in another (q) of their writings. Bethlehem signifies "the house of bread", and in it was born, as an ancient writer (r) observes, the bread which comes down from heaven: and it may also signify "the house of flesh", and to it the allusion may be in 1 Timothy 3:16 "God manifest in the flesh". The time of Christ's birth is here expressed, in the days of Herod the king. This was Herod the great, the first of that name: the Jewish chronologer (s) gives an account of him in the following manner. "Herod the first, called Herod the Ascalonite, was the son of Antipater, a friend of king Hyrcanus and his deputy; him the senate of Rome made king in the room of Hyrcanus his master. This Herod whilst he was a servant of king Hyrcanus (so in the (t) Talmud Herod is said to be a servant of the family of the Asmonaeans) king Hyrcanus saved from death, to which he was sentenced by the sanhedrim of Shammai; that they might not slay him for the murder of one Hezekiah, as is related by Josephus, l. 6. c. 44. and Herod took to him for wife Miriam, the daughter of Alexander the son of Aristobulus, who was the daughter's daughter of king Hyrcanus.'' This writer tacitly owns afterwards (u) that Jesus was born in the days of this king; for he says, that in the days of Hillell and Shammai (who lived in those times) there was one of their disciples, who was called R. Joshua ben Perachiah, and he was, adds he, "the master of the Nazarene", or of Jesus of Nazareth. Herod reigned, as this same author observes, thirty seven years; and according to Dr. Lightfoot's calculation, Christ was born in the thirty fifth year of his reign, and in the thirty first of Augustus Caesar, and in the year of the world three thousand nine hundred and twenty eight, and the month Tisri, which answers to part of our September, about the feast of tabernacles; which indeed was typical of Christ's incarnation, and then it may reasonably be thought that "the word was made flesh", and "tabernacled among us", John 1:14 . Another circumstance relating to the birth of Christ is, that when Jesus was born--behold, there came wise men from the East to Jerusalem; these wise men in the Greek text are called "Magi", a word which is always used in a bad sense in the sacred writings; hence they are thought by some to be magicians, sorcerers, wizards, such as Simon Magus, Acts 8:9 and Elymas, Acts 13:8 and so the Jewish writers (w) interpret the word a wizard, an enchanter, a blasphemer of God, and one that entices others to idolatry; and in the Hebrew Gospel of Munster these men are called "wizards". Some have thought this to be their national name. Epiphanius (x) supposes that these men were of the posterity of Abraham by Keturah, who inhabited a country in some part of Arabia, called Magodia: but could this be thought to be the name of their country, one might rather be induced to suppose that they were of the "Magi", a nation of the Medes mentioned by Herodotus (y); since both the name and country better agree with these persons; but the word seems to be rather a name of character and office, and to design the wise men, and priests of the Persians. An Eastern (z) writer says the word is of Persic original, and is compounded of two words, "Mije Gush", which signifies "a man with short ears"; for such was the first founder of the sect, and from whom they were so called. But in the Arabic Persic Nomenclator (a) it is rendered "a worshipper of fire", and such the Persian priests were; and to this agrees what Apuleius (b) says, that "Magus", in the Persian language, is the same as "priest" with us: and Xenophon (c) says, that the Magi were first appointed by Cyrus, to sing hymns to the gods, as soon as it was day, and to sacrifice to them. The account given of them by Porphyry (d) is, that "among the Persians they that were wise concerning God, and worshipped him, were called "Magi", for so "Magus" signifies in their country dialect; and so august and venerable were this sort of men accounted with the Persians, that Darius, the son of Hystaspis, ordered this, among other things, to be inscribed on his monument, that he was the master of the Magi.'' From whence we may learn in some measure who these men were, and why the word is by our translators rendered "wise men"; since the Magi, as Cicero (e) says, were reckoned a sort of wise men, and doctors among the Persians: who further observes, that no man could be a king of the Persians before he understood the discipline and knowledge of the Magi: and the wisdom of the Persian Magi, as Aelianus (f) writes, among other things, lay in foretelling things to come. These came from the east, not from Chaldea, as some have thought, led hereunto by the multitude of astrologers, magicians, and soothsayers, which were among that people; see Daniel 2:2 for Chaldea was not east, but north of Judea, as appears from Jeremiah 1:14 Jeremiah 6:22 . Others have thought they came from Arabia, and particularly Sheba, induced hereunto by Psalm 72:10 . But though some part of Arabia lay east, yet Sheba was south of the land of Israel, as is evident from the queen of that place being called the "queen of the south", Matthew 12:42 . The more generally received opinion seems to be most right, that they came from Persia, which as it lies east of Judea, so was famous for this sort of men, and besides the name, as has been seen, is of Persic original. The place whither they came was Jerusalem, the "metropolis" of Judea, where they might suppose the king of the Jews was born, or where, at least, they might persuade themselves they should hear of him; since here Herod the king lived, to whom it seems they applied themselves in the first place. The time of their coming was, "when Jesus was born"; not as soon as he was born, or on the "thirteenth" day after his birth, the sixth of January, as it stands in our Calendar; or within the forty days before Mary's Purification; since this space of time does not seem to be sufficient for so long a journey, and which must require a considerable preparation for it; nor is it probable if they came so soon as this, that after such a stir at Jerusalem, after Herod's diligent search and inquiry concerning this matter, and his wrath and anger at being disappointed and deluded by the wise men, that Joseph and Mary should so soon bring the child into the temple, where, it was declared to be the Messiah by Simeon and Anna. Besides, immediately after the departure of the wise men, Joseph with his wife and child were ordered into Egypt, which could not be done before Mary's Purification. But rather this their coming was near upon two years after the birth of Christ; since it is afterwards observed, that "Herod sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men", Matthew 2:16 . This was the opinion of Epiphanius (g) formerly, and is embraced by Dr. Lightfoot (h), to whom I refer the reader for further proof of this matter. (l) R. David Ganz. Zemach David, pars 2. fol. 14. 2.((m) Itinerarium, p. 48. (n) Apolog. 2. p. 75. (o) Toldos, p. 7. (p) Hieros. Beracot. fol. 5. 1.((q) Echa Rabbati, fol. 50. 1.((r) Hieron. Epitaph. Paulae. fol. 59. E. Tom. 1.((s) R. David Ganz. Zemach David, pars 1. fol. 24. 1.((t) T. Bab. Bava Bathra, fol. 3. 2. Juchasin. fol. 17. 1. & 18. 1. & Seder Olam Zuta, p. 111. (u) Ib. Colossians 2 . (w) T. Bab. Sabbat. fol. 75. 1. Gloss. in ib. & Sota, fol. 22. 1. & Sanhedrim, fol. 39. 1.((x) Contr. Haeres. l. 3. Haeres. 30. (y) Clio sive l. 1. c. 101. (z) Alfiranzabadius in Pocock. Specim. Hist. Arab. p. 146. (a) In Ibid. (b) Apolog. p. 204. (c) Cyropaedia, l. 8. sect. 6. (d) De Abstinentia, l. 4. sect. 16. (e) De Divinatione, l. i.((f) Hist. Var. l. 2. c. 17. (g) Contr. Haeres. l. 1. Haeres. 30. and l. 2. Haeres. 51. (h) Harmony, Vol. I. p. 205, 432, &c.

Those who live at the greatest distance from the means of grace often use most diligence, and learn to know the most of Christ and his salvation. But no curious arts, or mere human learning, can direct men unto him. We must learn of Christ by attending to the word of God, as a light that shineth in a dark place, and by seeking the teaching of the Holy Spirit. And those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, make it their business to worship him. Though Herod was very old, and never had shown affection for his family, and was not himself likely to live till a new-born infant had grown up to manhood, he began to be troubled with the dread of a rival. He understood not the spiritual nature of the Messiah's kingdom. Let us beware of a dead faith. A man may be persuaded of many truths, and yet may hate them, because they interfere with his ambition, or sinful indulgences. Such a belief will make him uneasy, and the more resolved to oppose the truth and the cause of God; and he may be foolish enough to hope for success therein.

CHAPTER 2 Mt 2:1-12. Visit of the Magi to Jerusalem and Bethlehem. The Wise Men Reach Jerusalem—The Sanhedrim, on Herod's Demand, Pronounce Bethlehem to Be Messiah's Predicted Birthplace (Mt 2:1-6). 1. Now when Jesus was born in Bethlehem of Judea—so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee (Jos 19:15); called also Beth-lehem-judah, as being in that tribe (Jud 17:7); and Ephrath (Ge 35:16); and combining both, Beth-lehem Ephratah (Mic 5:2). It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on [1206]Lu 2:1-6). in the days of Herod the king—styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" (Ge 49:10), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was. there came wise men—literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Nu 24:17), and perhaps Daniel's (Da 9:24, &c.), might have come down to them by tradition; but nothing definite is known of them. from the east—but whether from Arabia, Persia, or Mesopotamia is uncertain. to Jerusalem—as the Jewish metropolis. Matthew 2:1-2 Wise men from the east come to Jerusalem to inquire after Christ. Matthew 2:3-8 Herod is alarmed. Matthew 2:9-12 The wise men are directed by a star to Christ, and worship him, offering gifts. Matthew 2:13-15 Joseph, warned by an angel, fleeth with the young child and his mother into Egypt. Matthew 2:16-18 Herod’s massacre of the children in Bethlehem and round about. Matthew 2:19-23 Upon the death of Herod Christ is brought out of Egypt, and dwelleth at Nazareth. That Joseph, the legal father of Jesus, was of Nazareth in Galilee, appears from Luke 2:4 , where we are told that he went from thence unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David); to be taxed with Mary his espoused wife: for, it seems, so was the emperor’s decree, Luke 2:1 , and Cyrenius the governor of Syria had ordered that every one should go to be taxed in his own tribe and city. Those words, of Judea , were added to distinguish the place from another Bethlehem, which was in the territories of Zebulun, Joshua 19:15 . The verse further tells us, that this was in the days of Herod the king: these words, the king, are added to distinguish him from Herod the tetrarch, Matthew 14:1 , or other Herods. This was that Herod the Great, commonly called the Ascalonite, the son of Antipater. There are three opinions of learned men concerning him. Some think that he was by birth an Idumean, and that his mother was an Arabian, and say he was the first foreigner that ever reigned in Judea; and that in him the prophecy was fulfilled, Genesis 49:10 , that the sceptre should not depart from Judah till Shiloh came . Others contend that he was a native Jew. A third sort say he was originally an Idumean, but that his predecessors had for some ages been proselyted to the Jewish religion: which last opinion is judged the most probable. Judea was at that time subject to the Romans, whose senate made him king over it. Christ being born at this time, it is said, there came wise men from the east to Jerusalem. How long it was after he was born that they came the Scriptures tell us not. Some think they came presently; some think within thirteen days; some think it was two years after. It is certain they were directed to find Christ at Bethlehem, Matthew 2:8 ,9 . There he was born, and circumcised the eighth day. There his mother accomplished the days of her purification, according to the law; which days were thirty-three, as may be seen Leviticus 12:2 ,3 , &c. Luke tells us, Luke 2:22 , that after the accomplishment of those days, they brought him to Jerusalem, to present him (as their firstborn) to the Lord , Exodus 13:2 , and to offer a sacrifice; and he tells us there of his meeting with Simeon and Anna, and of their prophecies, Luke 2:25 , &c. and it is said, Luke 2:39 , When they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth . It is not probable that these wise men came before our Lord was carried to Jerusalem, (which was about six weeks after he was born), for besides that they had a long journey to come, after such a noise made by the wise men’s coming, it is no way probable that Joseph and Mary would have carried him to Jerusalem, where the inquiry was first made; especially considering Herod’s trouble about it, and his sending messengers presently to slay all the children in Bethlehem, and in all the coasts thereof , Matthew 2:16 . It is therefore most probable that it was near two years after the birth of Christ before they came; for though no such thing can be concluded from Herod’s decree, which was for the slaying those that were two years old and under , yet one would think the following words signify some such thing, according to the time which he had diligently inquired of the wise men. He had then made inquiry about what time this child should be born; possibly they could not tell him the exact time, but if they said a year or a year and half before, Herod (to make sure) might make his decree for all to be slain from two years old and under; but had they said a month or six weeks, it is not probable Herod would have been so barbarous as to have slain all of two years old: so as, if we wisely consider the history of Scripture, it is no way probable that they came before Mary’s purification was over, and their offering him to the Lord, &c. mentioned Luke 2:22 . But then how should they find him at Bethlehem? For he went to Nazareth, Luke 2:39 . Answer: God might order some motion of Joseph to Bethlehem (of which the Scripture is silent); it was a city within the tribe to which he related, where probably he had kindred. So as, though it were a year or more after the birth of Christ before these wise men came, yet it is possible they might find him at Bethlehem, his parents being as guests there, though inhabitants at Nazareth. This is enough to have spoken of the time when these wise men came, viz. at what distance from the birth of Christ, considering that nothing can be in the case certainly determined. It is yet a greater question who these wise men were, and from what part of the world (here called the east ) they came. The uncertainties of men’s conclusions in their points of curiosity, rather than profit, let us know how vainly men search for satisfaction when God hath hidden a thing from them. They cannot agree in the number of these men, some will have them twelve, some but three; and they undertake to tell us their names, though neither can they agree in it. Some will have them to be kings; and the papists make us believe they have their sepulchres with them to this day at Cologne; and by the number of the tombs they know their number; and that Church hath a festival for them, which is our Twelfth day. These and a hundred more fables there are about them. The Scripture saith no more than wise men , and telleth us nothing of their number. Whether they were mere astrologers, or such as were skilled in magical arts, or more generally philosophers, is vainly disputed; only we have their observation of this extraordinary star, together with what the Scripture tells us of the use those Eastern nations made of astrologers, to guide us to think they were such as were famous in their country for astrology: though others think them persons skilled in Divine and human laws. The Scripture only calls them wise men. Whether they came from the eastern parts of the world, or that part of the world which lay eastward to the city of Jerusalem, is another unprofitable question: pagans they were, without doubt; whether Persians or Arabians, or of some other country, is of no great concern for us to know, and almost impossible to determine. These were the firstfruits of the Gentiles owning Christ as King of the Jews, whilst he came amongst his own, and they received him not; nor do I know any thing more worthy of our observation concerning them. Those that think it worth the while to read what more is said concerning them, may read enough in Spanhem, his Dub. Evang., Heinsius, his Exercitat. Sac. and Poli Critica, which I rather choose to name than the popish writers, because in some of these he will find the antidote together with the poison of those fabulous discourses, and be taught a pious wariness of obtruding old wives’ fables into canonical history, and lightly imposing upon the faith of ignorant people.

When Jesus was born - See the full account of his birth in Luke 2:1-20 . In Bethlehem of Judea - Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word "Bethlehem" denotes "house of bread" - perhaps given to the place on account of its great fertility. It was also called Ephrata, a word supposed likewise to signify fertility, Genesis 35:19 ; Ruth 4:11 ; Psalm 132:6 . It was called the city of David Luke 2:4 , because it was the city of his nativity, 1 Samuel 16:1 , 1 Samuel 16:18 . It was called Bethlehem of Judea, to distinguish it from a town of the same name in Galilee, Joshua 19:15 . The soil of Bethlehem was noted for its fertility. Ancient travelers frequently spoke of its productions. The town is situated on an eminence, in the midst of hills and vales. At present (circa 1880's) it contains about 200 houses, inhabited chiefly by Christians and Muslims, who live together in peace. About 200 paces east of Bethlehem the place is still shown where our Saviour is supposed to have been born. There is a church and a convent there; and beneath the church a subterranean chapel, which is lighted by 32 lamps, which is said to be the place where was the stable in which Jesus was born, though no certain reliance is to be placed on the tradition which makes this the birthplace of the Saviour. Herod the king - Judea, where our Saviour was born, was a province of the Roman Empire. It was taken about 63 years before his birth by Pompey, and placed under tribute. Herod received his appointment from the Romans, and had reigned at the time of the birth of Jesus for 34 years. Though he was permitted to be called king, yet he was, in all respects, dependent on the Roman emperor. He was commonly called "Herod the Great" because he had distinguished himself in the wars with Antigonus and his other enemies, and because he had evinced great talents in governing and defending his country, in repairing the temple, and in building and ornamenting the cities of his kingdom. He was, however, as much distinguished for his cruelty and his crimes as he was for his greatness. At this time Augustus was Emperor of Rome. The world was at peace. A large part of the known nations of the earth was united under the Roman emperor. Contact between different nations was easy and safe. Similar laws prevailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favorable time to introduce the gospel, and to spread it through the earth; and the providence of God was remarkable in preparing the nations in this manner for the easy and rapid spread of the Christian religion. Wise men - The original word here is μάγοι magoi, from which comes our word magician, now used in a bad sense, but not so in the original. The persons here denoted were philosophers, priests, or astronomers. They lived chiefly in Persia and Arabia. They were the learned men of the Eastern nations. devoted to astronomy, to religion, and to medicine. They were held in high esteem by the Persian court, were admitted as counsellors, and followed the camps in war to give advice. From the east - It is not known whether they came from Persia or Arabia. Both countries might be denoted by the word East that is, east from Judea. Jerusalem - The capital of Judea. As there is frequent reference in the New Testament to Jerusalem; as it was the place of the public worship of God; as it was the place where many important transactions in the life of the Saviour occurred, and where he died; and as no Sunday school teacher can intelligently explain the New Testament without some knowledge of that city, it seems desirable to present, a brief description of it. A more full description may be seen in Calmet's Dictionary, and in the common works on Jewish antiquities. Jerusalem was the capital of the kingdom of Judah, and was built on the line dividing that tribe from the tribe of Benjamin. It was once called "Salem" Genesis 14:18 ; Psalm 76:2 , and in the days of Abraham was the home of Melchizedek. When the Israelites took possession of the promised land, they found this stronghold in the possession of the Jebusites, by whom it was called Jebus or Jebusi, Joshua 18:28 . The name "Jerusalem" was probably compounded of the two by changing a single letter, and calling it, for the sake of the sound, "Jerusalem" instead of "Jebusalem." The ancient Salem was probably built on Mount Moriah or Acra - the eastern and western mountains on which Jerusalem was subsequently built. When the Jebusites became masters of the place, they erected a fortress in the southern quarter of the city, which was subsequently called Mount Zion, but which they called "Jebus"; and although the Israelites took possession of the adjacent territory Joshua 18:28 , the Jebusites still held this fortress or upper town until the time of David, who wrested it from them 2 Samuel 5:7-9 , and then removed his court from Hebron to Jerusalem, which was thenceforward known as the city of David, 2 Samuel 6:10 , 2 Samuel 6:12 ; 1 Kings 8:1 . Jerusalem was built on several hills Mount Zion on the south, Mount Moriah on the east, upon which the temple was subsequently built (see the notes at Matthew 21:12 ), Mount Acra on the west, and Mount Bezetha on the north. Mount Moriah and Mount Zion were separated by a valley, called by Josephus the Valley of Cheesemongers, over which there was a bridge or raised way leading from the one to the other. On the southeast of Mount Moriah, and between that and Mount Zion, there was a bluff or high rock capable of strong fortification, called Ophel. The city was encompassed by hills. On the west there were hills which overlooked the city; on the south was the valley of Jehoshaphat, or the valley of Hinnom (see the notes at Matthew 5:22 ), separating it from what is called the Mount of Corruption; on the east was the valley or the brook Kedron, dividing the city from the Mount of Olives. On the north the country was more level, though it was a broken or rolling country. On the southeast the valleys of the Kedron and Jehoshaphat united, and the waters flowed through the broken mountains in a southeasterly direction to the Dead Sea, some 15 miles distant. The city of Jerusalem stands in 31 degrees 50 minutes north latitude, and 35 degrees 20 minutes east longitude from Greenwich. It is 34 miles southeasterly from Jaffa - the ancient Joppa which is its seaport, and 120 miles southwesterly from Damascus. The best view of the city of Jerusalem is from Mount Olivet on the east (compare the notes at Matthew 21:1 ), the mountains in the east being somewhat higher than those on the west. The city was anciently enclosed within walls, a part of which are still standing. The position of the walls has been at various times changed, as the city has been larger or smaller, or as it has extended in different directions. The wall on the south formerly included the whole of Mount Zion, though the modern wall runs over the summit, including about half of the mountain. In the time of the Saviour the northern wall enclosed only Mounts Acra and Moriah north, though after his death Agrippa extended the wall so as to include Mount Bezetha on the north. About half of that is included in the present wall. The limits of the city on the east and the west, being more determined by the nature of the place, have been more fixed and permanent. The city was watered in part by the fountain of Siloam on the east for a description of which, see the Luke 13:4 note, and Isaiah 7:3 note), and in part by the fountain of Gihon on the west of the city, which flowed into the vale of Jehoshaphat; and in the time of Solomon by an aqueduct, part of which is still remaining, by which water was brought from the vicinity of Bethlehem. The "pools of Solomon," three in number, one rising above another, and adapted to hold a large quantity of water, are still remaining in the vicinity of Bethlehem. The fountain of Siloam still flows freely (see the note at Isaiah 7:3 )}}, though the fountain of Gihon is commonly dry. A reservoir or tank, however, remains at Gihon. Jerusalem had, probably, its highest degree of splendor in the time of Solomon. About 400 hundred years after, it was entirely destroyed by Nebuchadnezzar. It lay utterly desolate during the 70 years of the Jewish captivity. Then it was rebuilt, and restored to some degree of its former magnificence, and remained about 600 years, when it was utterly destroyed by Titus in 70 a.d. In the reign of Adrian the city was partly rebuilt under the name of AElia. The monuments of Pagan idolatry were erected in it, and it remained under Pagan jurisdiction until Helena, the mother of Constantine, overthrew the memorials of idolatry, and erected a magnificent church over the spot which was supposed to be the place of the Redeemer's sufferings and bruial. Julian, the apostate, with the design to destroy the credit of the prophecy of the Saviour that the temple should remain in ruins Matthew 24 , endeavored to rebuild the temple. His own historian, Ammianus Marcellinus (see Warburton's Divine Legation of Moses), says that the workmen were impeded by balls of fire coming from the earth, and that he was compelled to abandon the undertaking. Jerusalem continued in the power of the Eastern emperors until the reign of the Caliph Omar, the third in succession from Mohammed, who reduced it under his control about the year 640. The Saracens continued masters of Jerusalem until the year 1099, when it was taken by the Crusaders under Godfrey of Bouillon. They founded a new kingdom, of which Jerusalem was the capital, which continued eighty-eight years under nine kings. At last this kingdom was utterly ruined by Saladin; and though the Christians once more obtained possession of the city, yet they were obliged again to relinquish it. In 1217 the Saracens were expelled by the Turks, who have continued in possession of it ever since . Jerusalem has been taken and pillaged 17 times, and millions of people have been slaughtered within its walls. At present there is a splendid mosque - the mosque of Omar - on the site of the temple . The present population of Jerusalem (circa 1880's) is variously estimated at from 15,000 to 30,000 Turner estimates it at 26,000; Richard son, 20,000; Jowett, 15,000; Dr. Robinson at 11,000, namely, Muslims 4,500; Jews 3,000, Christians 3,500. - Biblical Researches, vol. ii. p. 83, 84. The Jews have a number of synagogues. The Roman Catholics have a convent, and have the control of the church of the Holy Sepulchre. The Greeks have twelve convents; the Armenians have three convents on Mount Zion and one in the city; the Copts, Syrians, and Abyssinians have each of them one convent. The streets are narrow, and the houses are of stone, most of them low and irregular, with flat roofs or terraces, and with small windows only toward the street, usually protected by iron grates. The above description has been obtained from a great variety of sources, and it would be useless to refer to the works where the facts have been obtained.