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Matthew 2:1. Now when Jesus was born — It is matter of great doubt when the following remarkable occurrence happened. The received time of celebrating the Epiphany imports that it was within thirteen days of the birth of Christ. But as it is not likely that the star made its appearance till he was born, so it does not seem at all probable that the wise men could have prepared for and accomplished so long a journey in so short a space of time, especially as they tarried some days, at the least, at Jerusalem, on their way to Bethlehem. Add to this that immediately after their departure, (Matthew 2:13,) Joseph, with his wife and the child, are sent away into Egypt, which could not have been before the end of the forty days of Mary’s purification. But although this visit of the wise men did not happen so soon after the birth of Christ as the calendar supposes, it might happen before Jesus was presented in the temple. For it is certain, when they came to Bethlehem they found Jesus and his mother there; but according to Luke 2:22, when the days of Mary’s purification were ended, they brought the child Jesus to present him to the Lord; and we never read of their returning with him to Bethlehem. On the contrary, we are told, when they had performed all things according to the law, they returned together to their own city Nazareth. According to this hypothesis, Jesus was brought to Jerusalem while Herod was waiting for the return of the wise men, and the angel appeared to Joseph there to command him to flee into Egypt with the young child and his mother, which they might do the very night after Jesus was presented in the temple.

In Bethlehem of Judea — Judea here means the district so named from the tribe of Judah, under which, however, the tribe of Benjamin was comprehended; and it is distinguished from Samaria, Peræa, Trachonitis, and both Galilees. It must be observed, there was another Bethlehem in the tribe of Zabulon, in the lower Galilee. In the days of Herod the king — Viz., Herod the Great, the son of Antipater, born at Ascalon, about 70 years before Christ. According to some, he was a native Jew; according to others, an Idumean by the father’s side, and by the mother’s an Arabian. The most probable opinion is, that he was originally an Idumean; but that his ancestors had, for some ages, been proselytes to the Jewish religion. The Jews being at that time in subjection to the Romans, he was made king of Judea by the Roman senate. At his death, which happened soon after this, he divided his dominions by his last will among his sons, appointing Archelaus, mentioned Matthew 2:22, to succeed him as king of Judea; Herod Antipas, mentioned chap. 14., to be tetrarch of Galilee and Peræa; and Philip, mentioned Luke 3., to be tetrarch of Trachonitis and the neighbouring countries. Herod Agrippa, mentioned Acts 12., was his grandson. It is to be observed, that the history of the New Testament begins with Herod the Great, and ends with Agrippa, the last king of the Jews. Behold! The evangelist calls our attention by this word to the following very memorable occurrence. There came wise men — Probably Chaldean or Arabian astronomers, who, by divine grace, had been led from the knowledge of nature, to that of nature’s God. Although they are termed in the original, μαγοι, magi, we must not imagine that they were what we call magicians, or sorcerers; for the appellation was by no means appropriated in ancient times to such as practised wicked arts, but was frequently given to philosophers, or men of learning, particularly those that were curious in examining the works of nature, and observing the motions of the heavenly bodies. Came from the east — It is impossible to determine absolutely from what part of the East they came; although it is probable it was from Arabia, rather than Chaldea, for it lay east of Judea, and is mentioned by Tacitus as its boundary eastward, and certainly was famous for gold, frankincense, and myrrh, commodities which (see Matthew 2:11) they brought with them. Myrrh, according to Grotius, is not produced save in Arabia, where, if we may believe Pliny, it is found in such abundance, with other spices, that no other kinds of wood are in use, not even to make fires of, but such as are odoriferous. Neither is frankincense found save among the Sabæans, a part of Arabia. And as to gold, another commodity which they brought, this is well known to be produced in such great abundance in Arabia Felix, that the furniture of the whole nation shines with it. David and Solomon, to whom the promise of the land of Canaan was fully made good, extended their dominions over those countries, even to the Euphrates, and the inhabitants of them were chiefly the seed of Abraham. Now it is more likely that these first fruits of the Gentiles should be brought to do homage to the King of the Jews, from a country that had done as much to David and Solomon, the types of Christ, than from a foreign and more remote nation; and that they should be of the seed of Abraham rather than of another race. Add to this, that Arabia abounded with magi, and was anciently so famous for wisdom, that, according to Porphyry, Pythagoras himself travelled thither to acquire it. Nay, if we may credit the learned Dr. Alix, the Jews were of opinion that there were prophets in the kingdoms of Saba and Arabia, and that they prophesied or taught successively, in the name of God, what they had received by tradition from the mouth of Abraham, of whose posterity they were, by Keturah. In the Old Testament it is frequently called the East, as Jdg 6:3; Job 1:3; whereas Chaldea lay not so properly to the east as to the north of Judea, and is often spoken of in Scripture in that light. See Jeremiah 1:14-15; Jeremiah 6:22; Joel 2:20. Had these wise men been, as some have supposed, a deputation from all the magi in Persia, Media, Arabia, and Chaldea; or had they been kings, as the papists fancy; so grand a circumstance as either of these would, in all probability, have been expressly recorded. To Jerusalem — The capital of the kingdom, and the seat of learning. For it seems these wise men did not suppose that so illustrious a king would be born in an ignoble village, but that he must be sought for in the royal city, in the palace itself, and in the family which then reigned. It was, however, no doubt, by the divine providence that they were directed to Jerusalem, as well that the Jews might be left without excuse, as that the birth of Christ the King might be announced by the Gentiles before he was acknowledged by the Jews, lest the testimony of the Jews concerning their own King should come under suspicion.

Matthew 2:2. Saying, Where is he that is born King of the Jews — That is, their lawful and hereditary sovereign, Herod not being such. The wise men are under no kind of doubts in their inquiry; but being fully persuaded that he was born, and believing that this was known to all there, they only inquire where he was born. By this inquiry the birth of Christ was more publicly declared to the Jews, and more fully attested; the coming of these grave and understanding persons from a distant country in consequence of what they believed to be supernatural direction, being a very extraordinary occurrence. It is to be observed, that, according to Tacitus and Suetonius, historians of undoubted credit, it was expected through the whole East that about that time a king was to arise in Judea who should rule all the world. What gave birth to that expectation might be this: From the time of the Babylonish captivity, the Jews were dispersed through all the provinces of the Persian monarchy: and that in such numbers, that they were able to gather together and defend themselves against their enemies in those provinces. See Esther 3:8; Esther 8:17; Esther 9:2; Esther 9:16; and many of the people of the land became Jews. After their return into their own land they increased so mightily that they were soon dispersed over Asia, Africa, and many parts of Europe, and, as Josephus assures us, wherever they came they made proselytes to their religion. Now it was one principal article of their faith, and branch of their religion, to believe in and expect the appearance of the promised Messiah. Wherever they came, therefore, they would spread this faith and expectation; so that it is no wonder it became so general. Now these wise men, living at no very great distance from Judea, the seat of this prophecy, and conversing with the Jews among them, who were everywhere expecting the completion of it at that time; being also skilled in astronomy, and seeing this star or light appearing in Judea, might reasonably conjecture that it signified the completion of that celebrated prophecy touching the king of the Jews, over the centre of whose land, they, being in the east, saw it hang. For it is not at all probable that this star appeared to the eastward of them, in which case it would have denoted something among the Indians, or other eastern nations, rather than among the Jews; but that it was seen to the west of themselves, and over the very place where the king was to be born.

We have seen his star — Which points him out, and is the token of his nativity. These wise men, learned in astronomy, and curious in marking the rising and setting and other phenomena of the heavenly bodies, observed at this time a star which they had never seen before, and were amazed at it as at a new, portentous appearance which did certainly forebode something of great consequence to the world, and the Jews in particular, over whose country it seemed to hang. But how could they know that this was his star, or that it signified the birth of a king? Many of the ancient fathers answer, that they learned this from the words of Balaam, Numbers 24:17, There shall come a Star out of Jacob, and a Sceptre, &c. And though, it is certain, these words properly speak not of a star that should arise at any prince’s birth, but of a king who should be glorious and resplendent in his dominions, as stars are in the firmament, and should vanquish and possess these nations; yet considering that, according to the hieroglyphics of the East, and the figurative language of prophecy, stars are emblems of princes, it was very natural for them to consider the rising of a new star as foretelling the rise of a new king. And as Balaam’s prophecy signified that the king should arise in Judea, and the new and extraordinary star they had seen appeared over that country, it was quite natural for them to conclude, that the king whose rise was foretold, was now born there. And though we know of no record in which this prophecy was preserved but the books of Moses, yet are we not sure there was no other; nor is it certain the books of Moses were unknown in Arabia. It seems more probable, considering its bordering upon Judea, and David and Solomon’s extending their dominions over, at least, a part of it, as well as from the intercourse the Arabians had with the Jews, certainly greater than the Ethiopians had with them, to whom, nevertheless, it appears from Acts 8:26, &c. that the Old Testament was not unknown; it seems likely, from these considerations, that they were not unacquainted with the divine Oracles, and particularly with this delivered by one of their own country. But if, after all, this should seem improbable, then we need make no scruple at all of believing that they were favoured by a divine revelation touching this matter, by which it is plain they were guided in their return. To worship him — Or to do him homage by prostrating ourselves before him, an honour which the Eastern nations were accustomed to pay their monarchs.

Matthew 2:3. When Herod heard, &c. — he was troubled — Or, alarmed, as Dr. Waterland renders εταραχθη. The word properly signifies a great emotion of mind, whatever the cause thereof be. Being a prince of a very suspicious temper, and his cruelties having rendered him obnoxious to his subjects, he feared losing his kingdom, especially as he had taken Jerusalem by force, and was settled on his throne by the aid of the Romans. Hence it is no wonder that he was concerned to hear of the birth of one that was to be king, and especially to have such an extraordinary confirmation of it, as that of persons coming from a far country, directed by an extraordinary impulse upon the sight of a new star, which pointed to Judea as the seat of his empire. And all Jerusalem with him — Fearing he should make it an occasion of renewing some of those tyrannical actions which had lately filled them with so much horror, as is related at large by Josephus. They dreaded likewise, it seems, a change of government, as knowing it does not usually happen without bloodshed, and that the Romans had great power, and would oppose any change in their affairs.

Matthew 2:4. And when he had gathered all the chief priests — This expression must be intended to comprehend not only the high priest for the time being, and his deputy, with those who had formerly borne that office, but also the heads of the twenty-four courses, as well as any other persons of peculiar eminence in the priesthood, in which sense Josephus uses the word, Antiq. lib. 20. cap. 8. (al. 6,) § 8, p. 973. The scribes of the people — It would seem, from Ezra 7:11-12; 1 Chronicles 24:6; 2 Chronicles 34:13, that they were of the tribe of Levi only, and so were either priests or Levites. As their office was to transcribe and prepare fair copies of the law of Moses, and other parts of the Old Testament, (a very necessary work before printing was invented,) they became, of course, well acquainted with the Scriptures, and were ordinarily employed in explaining them to the people: whence the chief of them were called doctors of the law. They, or at least some of them, together with the chief priests and elders, constituted the sanhedrim, or great council of the nation. But in this place, when no public business was to be done, but only the predictions of the ancient prophets were to be searched into by those who were thought to excel others in the knowledge of them, it does not appear that any fixed and legal council was summoned; but only that an extraordinary meeting of learned men was called by the king, that they might judge of the question of the wise men. He demanded of them where Christ, i.e, the promised Messiah, was to be born. The wise men had said nothing about Christ, or the Messiah, but only about a king, or, the king of the Jews. But Herod presently conceived that this king of the Jews that was born must be the Messiah promised Psalms 2.; Daniel 9.; and therefore desired to know of them the place of his birth, according to their received traditions, and sense of the prophecies of Scripture. But it is to be well observed, that we must understand Herod as inquiring, not concerning an event considered by him as already come to pass, but concerning a matter yet future and uncertain. For although he understood from the wise men that the birth of the Messiah had even now taken place, yet he concealed his knowledge of this, and his whole design, from the Jews. It is easy to observe how strongly all this story implies that a general expectation of the Messiah now prevailed: and it is plain Herod, in a sense, both believed the Jewish Scriptures, and that the birth of the Messiah was foretold in them. And yet, which discovered the height of madness, as well as of impiety and cruelty, he was contriving to destroy him! to destroy him whose birth, and reign, and glory, God in his word, he believed, had infallibly foretold!

Matthew 2:6. Thou Bethlehem, &c., art not the least among the princes of Juda — It is justly observed by Dr. Doddridge, after Erasmus, here, that “when this and several other quotations from the Old Testament, which we find in the New, come to be compared with the original, and even with the Septuagint, it plainly appears that the apostles did not always think it necessary to transcribe the passages they cited, but sometimes contented themselves with giving the general sense in some little diversity of language.” The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And his expression, thousands of Judah; and that of the evangelist here, princes, or governors of Judah, are in sense the same, the word thousands being used by the prophet, in allusion to the first division of the tribes of Israel into thousands, hundreds, and other subordinate divisions, over every one of which thousands was a prince or chief. But for a full explanation of both passages the reader is referred to the note on Micah 5:2.

Matthew 2:7. Then Herod, when he had privily called the wise men, &c. — He thought it prudent to keep the matter as close as possible, lest the Jews, understanding the time of the birth of the Messiah, should, from thence, take occasion to rebel: for not having an hereditary right to the kingdom, and having been guilty of many acts of cruelty among them, he had no reason to presume upon their good-will toward him. He feared, likewise, lest, if it should be noised abroad that the Messiah was born, his purpose of destroying him should be prevented. But there is no wisdom or counsel against the Most High! He inquired of them diligently — Or, as the words ηκριβωσε παρ’ αυτων, more properly signify, inquired of them the exact time, or, got exact information from them, what time the star appeared — That is, at what time it began to appear, judging, as probably the fact was, that the star first appeared at the time the child was born. His view in this was, that he might thereby form some conjecture concerning the age of the child to whose birth it referred. For on the one hand, it seems, he did not wish to destroy more children than the accomplishment of his design appeared to require; and on the other, not to leave this child alive.

Matthew 2:8. When ye have found him, bring me word again — Viz., concerning the young child, his condition, and that of his parents, and all circumstances. It seems probable that Herod did not believe he was born, otherwise it is amazing that so suspicious and artful a prince as he was should put this important affair on so precarious a footing. How easily might he, if he had not himself accompanied these learned strangers, under pretence of doing honour to them, have sent a guard of soldiers with them, who might, humanly speaking, without any difficulty have slaughtered the child and his parents on the spot. But, perhaps, he might be unwilling to commit such an act of cruelty in the presence of these sages, lest their report of it should render him infamous abroad. Or rather, we must refer his conduct, in this matter, to that secret influence with which God, whenever he pleases, can infatuate the most sagacious of mankind, and disappoint their designs. See Doddridge. That I may come and worship him also — That I also, who would permit no interest of mine to interfere with the decrees of Heaven, may come with my family and court to pay homage to this new-born king; a duty to which I look upon myself as peculiarly obliged. Mark the hypocrisy of this perfidious tyrant! We may observe here, it is a peculiar excellence in the sacred writers, that they often describe a person’s character in one sentence, or even in one word, and that, by the by, when they are pursuing another object. An instance of this we have in Matthew 2:3, where the evangelist mentions Herod’s being troubled at the tidings brought by the wise men, an expression which exactly marked his character. Here again his disposition is perfectly developed; deep, crafty, subtle; pretending one thing but intending another; professing to have a design of worshipping Jesus, when his purpose was to murder him! In like manner having, according to Josephus, lib. 15. cap. 3, out of pretended friendship invited Aristobulus to an entertainment at Jericho, he contrived after dinner to have him drowned in a fish-pond, in which he was persuaded to bathe along with several of Herod’s attendants. For they, by Herod’s direction, as if in play and sport, dipped him so often, and kept him so long under water, that he died in their hands. And then, as if his death had been an unfortunate accident, which had happened without any previous design, Herod pretended great sorrow for it, shed abundance of tears, and bestowed upon his body a very splendid and expensive funeral.

Matthew 2:9. When they had heard the king, they departed — Viz., from Jerusalem, without the least suspicion, it seems, of his treacherous and cruel designs. As these sages came from a distant country into Judea upon such an important discovery, and Bethlehem was so near, it is matter of wonder that none of the Jews attended them on their journey. But it is probable they were afraid of Herod. Or, perhaps, the dismission of the wise men might be kept a secret in Jerusalem; so that if any of the Jews had had an inclination to have gone with them, they might not have had an opportunity. And Herod might avoid sending any one with them, lest he should raise suspicion in the minds of the parents or relations of the child; or lest the Jews suspecting a plot, should contrive to bring about a revolt, or raise sedition. Or rather, the whole matter is to be referred to the providence of God, so ordering it that they should go unaccompanied, that the child might not be discovered to Herod. The Lord, however, prepared these illustrious strangers a better guide. For, lo, the star which they saw in the east — In their own country, went before them — This intimates that it had not been their guide in their journey from their own country. Nor was it needful they should have a guide, Jerusalem being sufficiently known. It had shone, it seems, on the night of his nativity, and then had disappeared till the present time. By its not appearing for a time, occasion was given for their inquiries at Jerusalem, which gave notice to the Jews of the birth of Christ; an event of which, it is likely, they would have had no information, if the star had led the wise men first to Bethlehem. And the reappearance of the star was probably intended of God to prevent their being discouraged at their not only not finding the king they sought in the royal city, but not being able to learn that any thing was known there concerning his birth, and especially in perceiving that when they had brought intelligence of it, all ranks seemed to be troubled, and not a single person of those whose native king he was offered himself as a companion to them, though come from a foreign land to worship him. Thus, also, their taking offence at the low condition in which they found Christ and his parents, was prevented. At the same time, it was a great confirmation of their faith, to be thus miraculously conducted to the very town pointed out in the Scriptures as the place of the birth of the Messiah. It left them not till it came and stood over where the young child was — Thus pointing out the very house, lest if they should have been obliged to make anxious inquiry concerning the child, there should be some who might have carried the matter to Herod, and have discovered him and his parents. Here, therefore, the star stopped, and proceeded no further, and not long after, viz., as soon as the wise men arrived at the place, as is most probable, entirely vanished. Hence it appears, that this star was not in the higher heavens, but in the lower regions of the air; for no star in the heavens could have exactly pointed out a particular house. Nothing is said here concerning a ray descending from the star to the top of the house, or concerning the descent of the body of the star. It is therefore probable it was a meteor, which to them had the appearance of a star, as meteors frequently have. This appears, further, from its moving by intervals, sometimes moving and sometimes standing still, which the stars, properly so called, never do. Dr. Whitby conjectures that what the wise men saw in the east might be that very light which shone upon the shepherds at Bethlehem, when the angel came to impart unto them the tidings of our Saviour’s birth. This light certainly was exceeding great, as is clear from its being styled the glory of the Lord, and it was a light from heaven, hanging over their heads, and shining round about them. Now such a light, at a great distance, would appear as a star: or, as it ascended up from the shepherds it might be formed into the likeness of a star. A similar body of light, when they journeyed from Jerusalem to Bethlehem, was formed into the same likeness in which it had formerly appeared, and went before them in the air to the latter city, and then sunk down so low as to point out the very house where the babe lay. In this case the star must have been seen by the wise men on the very day of Christ’s nativity.