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Commentary on Matthew 2 verses 1–8
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 (Hab 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 (Luk 2:15, etc.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, Luk 2:17, Luk 2:18. After that, Simeon and Anna spoke of him, by the Spirit, to all that were disposed to heed what they said, Luk 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, Gen 49:10.
II. Who and what these wise men were; they are here called Magou - 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 (Act 8:9, Act 8:11), and of Elymas, the sorcerer (Act 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 Mat 8:11, Mat 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, Isa 2:6. Arabia is called the land of the east (Gen 25:6), and the Arabians are called men of the east, Jdg 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, Amo 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 Num 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 Judaea 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, Mat 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, Mat 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, Mal 2:7. It was generally known that Christ should be born at Bethlehem (Joh 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, Jos 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 Mic 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, Psa 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 (Sa2 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, Mat 2:7, Mat 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 (Mat 2:7, Mat 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.
But how saith he that Bethlehem is "not the least among the princes of Judah?" for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, "He shall feed my people Israel." And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles.
But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, "For they are not all Israel, which are of Israel," but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.
Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; showing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, art not the least, is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.
"But why," one may say, "if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?" Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.
And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place.
But mark also the exactness of the prophecy. For it does not say, "He will abide" in Bethlehem," but "He will come out" thence. So that this too was a subject of prophecy, His being simply born there.
Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely "his goings forth" were not "from of old, from everlasting." And how can that suit him which is said at the beginning, "Out of thee shall He come forth:" Zorobabel not having been born in Judaea, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.
And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? "Thou art not the least among the princes of Judah," and he adds the cause of the pre-eminence, saying, "out of thee shall He come." But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, "Thou art not the least among the princes of Judah;" that is, among the heads of tribes. By which expression he comprehended even Jerusalem.
(Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, 'Bethlehem in the land of Judah.'
(in Mich. v. 2.) The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, His goings forth are of old. In the beginning was the Word.
Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).
(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.
Jacob was called the first Israel when he beheld the ladder and, on it, the “angels ascending and descending.” He wrestled with the one who appeared to him. He heard him say, “Your name shall no more be called Jacob, but Israel.” By this name the entire people of Israel was called, as if by a name divinely chosen, setting them apart from other nations. Now, Israel means “a mind that sees God.” Thus the church from among the Gentiles is also called Israel, not according to the flesh but according to divine grace.
(Serm. 1. ap. Conc. Eph.) Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle.
(ubi sup.) Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judæa, reigns every where.
(Serm. xxxvi. 2.) Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power.
(Serm. xxxi. 2.) The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death.
Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.
Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.
Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.
Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.
When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah.
By cutting short the prophecy, they became the cause of the murder of the Innocents. For the prophecy proceeds, From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting. Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as from everlasting.
They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would show pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.
Or the sense is; though little among cities that have dominion, yet art thou not the least, for out of thee shall come the Ruler, who shall rule My people Israel; this Ruler is Christ, who rules and guides His faithful people.
(Hom. in Evang. i. 10.) At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shows itself.
(Hom. in. Evang. viii. 1.) Rightly is He born in Bethlehem, which signifies the house of bread, who said, am the living bread, who came down from heaven.
For when questioned by Herod, they specify the place of His birth, which they had learned by the authority of Scripture. And they bring forth the testimony by which Bethlehem is shown to be honored by the birth of a new ruler, so that their very knowledge might become both a testimony of damnation for them and an aid to belief for us. Isaac indeed aptly prefigured them when he blessed his son Jacob; for with eyes grown dim yet prophesying, he did not see his son present before him, to whom he foresaw so many things in the future, because indeed the Jewish people, filled with the spirit of prophecy yet blind, did not recognize in His present coming the One about whom they had foretold so many things concerning the future.
Since Bethlehem was small, it was despised, but now it is greatly renowned for Christ Who came forth from it. For all people from the ends of the earth come to venerate this holy Bethlehem.
Rightly did he say, "out of thee shall come" and not "in thee shall remain." For Christ did not remain in Bethlehem, but came out from, that is, left it after His birth, and spent most of His years in Nazareth. The Jews say that this prophecy concerns Zerubbabel, but they plainly are lying; for Zerub-babel (See Haggai and Mt. 1:12) was not born in Bethlehem, but in Babylon. Consider his name: "Zeru" means "seed" or "birth," and "babel" means "Babylon," therefore, "he that was born in Babylon." But even the prophecy refutes them where it says, "His goings forth are from the beginning, and in the days of the age" (Micah 5:2). Of whom else are the goings forth both from the beginning and in the days of this age if not of Christ, Who had two goings forth, that is, a double genesis? The first, His begetting, was from the beginning from the Father, and the second, His Nativity according to the flesh, was in the days of this age, and took its beginning from the Theotokos and occurred in time. Let the Jews say, therefore, that Zerubbabel was from the beginning; but they have no grounds on which to make this claim.
The prophecy said, "shall shepherd," not "tyrannize" or "devour" them. For the other kings were not shepherds but wolves. But Christ is a shepherd, as He Himself says, "I am the good shepherd" (Jn. 10:11). "My people Israel" means those who believed, whether Jew or Gentile. "Israel" means "seeing God," so all those who see God are Israelites, even those who are Gentiles.
(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.
(ord.) Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.
(ord.) Jerusalem was troubled with him, as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he showed afterwards his disposition; if he should not, he would at least be excused to the Romans.
(ord.) He quotes this prophecy as they quote who give the sense and not the words.
(non occ.) This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for Ephrata, they said, land of Judah; and for little among the thousands of Judah, which expresses its smallness contrasted with the multitude of the people, they said, not the least among the princes, willing to show the high dignity that would come from the birth of the Prince. As if they had said, Thou art great among cities from which princes have come.
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SUMMARY
Matthew 2:6 serves as the authoritative prophetic declaration by the chief priests and scribes to King Herod, confirming Bethlehem in Judea as the divinely appointed birthplace of the Messiah. This pivotal verse, a direct quotation from Micah 5:2, underscores God's meticulous orchestration of history, revealing that the promised "Governor" who would shepherd His people, Israel, would emerge from this seemingly insignificant town, thereby fulfilling ancient prophecies and setting the stage for the unfolding of God's redemptive plan in Jesus.
CONTEXT
Literary Context: This verse is embedded within the early narrative of Matthew's Gospel, immediately following the arrival of the Magi in Jerusalem and their inquiry about the newborn "King of the Jews" (Matthew 2:1-2). Herod, deeply troubled by this news, convenes "all the chief priests and scribes of the people" (Matthew 2:4) to ascertain the Messiah's prophesied birthplace. Matthew 2:6 is their direct, authoritative response, drawn from Old Testament prophecy. It precedes Herod's deceptive instruction to the Magi to "search diligently for the young child" (Matthew 2:8) and the Magi's subsequent journey to Bethlehem, guided by the star (Matthew 2:9-10). The verse thus functions as the crucial piece of information that directs the Magi, and by extension, the reader, to the precise location of the Messiah's birth, highlighting the theme of prophetic fulfillment.
Historical & Cultural Context: The historical setting is Judea under Roman rule, with Herod the Great serving as a client king. Herod was known for his paranoia and ruthless ambition, especially regarding any perceived threats to his throne. The religious leaders — the chief priests (likely Sadducees) and scribes (experts in Jewish law) — were the authoritative interpreters of the Mosaic Law and the Prophets. Their ability to immediately cite Micah 5:2 demonstrates their profound knowledge of the Messianic prophecies, yet their subsequent inaction in seeking the Messiah themselves reveals a tragic spiritual blindness. Bethlehem, though small, held significant historical weight as the birthplace of King David (1 Samuel 17:12), making it a fitting, albeit humble, location for the birth of the greater Son of David, the Messiah. The expectation of a "Governor" or "Ruler" was deeply ingrained in Jewish messianic hopes, often anticipating a political and military leader who would liberate Israel from foreign oppression.
Key Themes: Matthew 2:6 powerfully contributes to several key themes in Matthew's Gospel and the broader biblical narrative. The most prominent is Prophetic Fulfillment, as Matthew consistently demonstrates how Jesus' life, death, and resurrection fulfill Old Testament predictions, thereby validating His identity as the Messiah. The quotation of Micah 5:2 here is a prime example, establishing Jesus' birthplace as divinely foretold. Another theme is Messianic Identity and Authority, as Jesus is explicitly identified as the "Governor" who "shall rule my people Israel," emphasizing His kingly and authoritative role as the promised Davidic King (2 Samuel 7:12-16). The verse also subtly highlights Divine Sovereignty, demonstrating that despite human machinations (Herod's fear and the leaders' apathy), God's plan unfolds precisely according to His predetermined will. Finally, the phrase "not the least" underscores the Significance of the Humble, showing that God often chooses the seemingly insignificant (a small town, a humble birth) to accomplish His greatest purposes, echoing the pattern seen throughout salvation history.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew's quotation of Micah 5:2 in Matthew 2:6 employs several literary devices. The most prominent is Allusion and Prophetic Fulfillment, as the entire verse is a direct citation and application of an Old Testament prophecy to the birth of Jesus. This technique is central to Matthew's theological agenda, demonstrating that Jesus is the long-awaited Messiah who perfectly fulfills the Scriptures. The phrase "art not the least" is a powerful example of Litotes, a rhetorical device where an affirmative is expressed by the negation of its contrary. By stating that Bethlehem is "not the least," Matthew (and the original prophet Micah) emphatically asserts its supreme significance and honor in God's plan, despite its humble size. Furthermore, the description of the "Governor" who "shall rule my people Israel" utilizes Metaphor and Symbolism, drawing on the rich biblical imagery of the shepherd-king. This portrays the Messiah not merely as a political ruler but as a compassionate leader who cares for His people as a shepherd tends his flock, a motif deeply rooted in the Old Testament and later elaborated by Jesus Himself as the Good Shepherd.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 2:6 powerfully articulates God's meticulous and sovereign plan for the advent of His Son. It underscores the divine faithfulness to ancient promises, demonstrating that the birth of the Messiah was not a random event but the precise fulfillment of prophecy, down to the very town. This highlights that God's redemptive purposes are immutable and will be accomplished regardless of human schemes or perceived insignificance. The verse also establishes Jesus' identity as the promised Davidic King, a "Governor" whose rule is characterized by both authority and pastoral care, an essential aspect of the Messiah's nature. It invites believers to trust in a God who orchestrates history with perfect precision, ensuring that His word always comes to pass.
REFLECTION AND APPLICATION
Matthew 2:6 offers profound lessons for contemporary believers. It reminds us that God often chooses the humble and overlooked to accomplish His greatest purposes. Just as Bethlehem, "not the least" in God's eyes, became the birthplace of the King of Kings, so too can seemingly insignificant lives or circumstances be central to God's grand design. This should encourage us to value what God values, rather than what the world deems important, and to recognize that true significance comes from divine appointment, not human acclaim. Furthermore, the precise fulfillment of this prophecy should bolster our faith in the trustworthiness of God's Word. If God meticulously fulfilled ancient predictions about a small town and a coming "Governor," we can trust that His promises for our lives and for the future are equally certain. It calls us to live with confident expectation in God's sovereign plan, even when circumstances seem chaotic or contrary to our hopes, knowing that He is the ultimate "Governor" who shepherds His people with perfect wisdom and love.
Questions for Reflection
FAQ
Why does Matthew's quote of Micah 5:2 differ slightly from the Old Testament Hebrew text?
Answer: Matthew's quotation in Matthew 2:6 is a combination of the Hebrew text of Micah 5:2 and its Septuagint (Greek Old Testament) translation, or perhaps a common interpretive tradition of the time. The Hebrew of Micah 5:2 reads "too little to be among the thousands of Judah," while the Septuagint has "you are small among the thousands of Judah." Matthew's "art not the least among the princes of Juda" (or "rulers of Judah") emphasizes Bethlehem's honor and significance, using a rhetorical device (litotes) to highlight its importance. This demonstrates that New Testament authors, while rooted in the original Hebrew, often quoted from the Septuagint or provided a dynamic, interpretive translation that emphasized the theological point relevant to their context, which in this case was the preeminence of Bethlehem as the Messiah's birthplace. The core message of Bethlehem's unique role remains consistent across all versions.
CHRIST-CENTERED FULFILLMENT
Matthew 2:6 finds its profound Christ-centered fulfillment in Jesus of Nazareth as the ultimate Shepherd-King, whose birth in Bethlehem perfectly aligns with ancient prophecy. The "Governor" (or Ruler) prophesied by Micah is none other than Jesus, the true King of Israel, whose reign extends far beyond the confines of a single nation to encompass all who believe. He is the one who perfectly embodies the pastoral care implied by "shall rule my people Israel," fulfilling the Old Testament ideal of a shepherd leading His flock (Psalm 23:1). Unlike earthly rulers, Jesus' authority is not merely political but spiritual and eternal, established through His atoning work on the cross and His resurrection (Philippians 2:9-11). He is the Good Shepherd who lays down His life for His sheep (John 10:11), gathering not only the scattered "people Israel" but also bringing in "other sheep that are not of this fold" (John 10:16). Thus, the humble birth in Bethlehem of the "Governor" foreshadows the universal reign of Christ, who now rules from heaven, guiding His Church and ultimately bringing all things under His benevolent and righteous authority (Ephesians 1:22-23).