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In this chapter, we have the history of our Saviour's infancy, where we find how early he began to suffer, and that in him the word of righteousness was fulfilled, before he himself began to fulfil all righteousness. Here is, I. The wise men's solicitous enquiry after Christ (Mat 2:1-8). II. Their devout attendance on him, when they found out where he was (Mat 2:9-12). III. Christ's flight into Egypt, to avoid the cruelty of Herod (Mat 2:13-15). IV. The barbarous murder of the infants of Bethlehem (Mat 2:16-18). V. Christ's return out of Egypt into the land of Israel again (Mat 2:19-23).

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, Jos 19:15. Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, Mat 2:4 and so Jesus was born here, Luk 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 Ti1 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", Joh 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, Act 8:9 and Elymas, Act 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 Dan 2:2 for Chaldea was not east, but north of Judea, as appears from Jer 1:14 Jer 6:22. Others have thought they came from Arabia, and particularly Sheba, induced hereunto by Psa 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", Mat 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", Mat 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. col. 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.

And he sent them to Bethlehem,.... Having got out of them all that he could, and was for his purpose, he informs them of the place where they might find the person they came to inquire after, according to the account of it which the chief priests and scribes had given him; and then sends them away to Bethlehem, where Christ, according to prophecy, was to be born, and now was born. It may seem strange that neither any of the Jews, nor Herod, or any of his ministers and courtiers, should go along with these men to Bethlehem; since it was but a little way off, not above five or six miles from Jerusalem; and since the birth of such a person was no trivial thing, but an affair of great concern and importance. The Jews might not care to go, lest Herod should suspect that they were going to revolt from him, and set up this new born king against him; and it might be a piece of policy in Herod and his courtiers not to accompany them, for they might imagine that the parents of the child would be jealous and afraid of them, and would therefore conceal it, when they would be in no fear of strangers: and no doubt but the wise providence of God overruled and directed this matter, that so the young child Jesus might be preserved from the bloody designs of this tyrant; who often takes the wise in their own craftiness, and carries the counsel of the froward headlong. When he dismissed them he gave them this charge and these orders, go and search diligently for the young child; go to Bethlehem, the place of his birth I have told you of, and there inquire and search in every house and family, omit none till you have found him; and when you have found him bring me word again; give me a particular account of him, who are his parents, and where he dwells, that I may come and worship him also: for they had declared, that the reason of their coming was to worship him; this he said hypocritically, in order to hide and cover his bloody intentions.

Having therefore called them, he saith, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also." Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing. And he said not, "go and learn concerning the King," but "concerning the young Child;" for he could not even endure to call Him by the name of His dominion. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.

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).

Herod treats the magi as ambassadors. For after a certain manner, they had come to the King of Israel in order to intercede that there might be peace between them and the Israelites. They hoped that, for Gentiles and Jews alike, there might be “one fold, one shepherd.”

“Go and search diligently for the child, and when you have found him bring me word.” Appropriately did Herod say, “Bring me word,” for the one who hastens to come to Christ always brings a word of renunciation to the devil. When the priest says to the future Christian, “Do you renounce the devil?” the latter will answer, “I do renounce him.” Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person.“That I may come and worship him.” He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm.… But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord’s birth.

To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection.

The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.

He requests that it be reported back to him where the child might be found; he pretends that he wishes to adore him, so that he might destroy him (as if he could find him). But how great is human malice against the counsel of divinity? For it is written: There is no wisdom, there is no prudence, there is no counsel against the Lord. By his character, who else is signified but hypocrites, who, while they seek falsely, never deserve to find the Lord?

(Hom. in Ev. i. 10. 3.) He feigns a wish of worshipping Him only that he may discover Him, and put Him to death.

And he sent them to Bethlehem, and said, Go and search diligently for the Child. He did not say, "search for the king" but "search for the Child," for he could not endure even to utter Christ's name. From this it is clear that he was in a rage against Christ. And when ye have found Him, bring me word again, that I may come and worship Him also. And when they had heard the king, they departed. The Magi were guileless and thought that Herod, too, spoke without guile. And lo, the star which they saw in the east went before them. The star was hidden for a time by God's providence so that they would inquire of the Jews, and Herod would be troubled, and thus the truth would be made all the more apparent. But when they had departed from Jerusalem, it again appeared and guided them; from which it is clear that the star was a divine power. Until it came and stood over where the young Child was. This, too, was extraordinary. For the star descended from the heights and came closer to the earth to show them the place. For if it had appeared to them from the heights, how would they have been able to know the particular spot where Christ was? For the stars are visible over a great area. So it is that you may see the moon over your house, while it appears to me that it is over my house alone; and, in short, to each one the moon, or a star, appears to stand over them alone. Neither could this star have pointed out where Christ was if it had not descended and all but stood over the head of the Child.

(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, "The Boy at His birth created a new star." (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.

(8) He announces the place at he sent them to Bethlehem. He asks them to make inquiry at Go and search diligently. He tells them to do two things, and in order that they do them, he adds a third. As to the first he says, Go and search diligently. And he asks deceitfully, because his intent was to kill, as those to whom it is said in Jn (7:34): "You will seek me and you will not find me." In regard to the second he says, and when you have found him, bring me word. This, too, he said for the sake of evil: "He will test you through much talk" (Sir 13:11). In regard to the third he says, that I too may come and worship him; and truly he craftily promises worship of God: "Their tongue is a deadly arrow; it speaks deceitfully" (Jer 9:8); "They speak peace with their neighbor, while mischief is in their hearts" (Ps 28:3). Note that whereas the Magi call him king, Herod calls him a child, because from the abundance of the heart the mouth speaks. Note, too, that he asks Jews where the Christ would be born, because he wanted to test and see whether they would rejoice.

VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) 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 (Jdg 17:7); and Ephrath (Gen 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 Luk 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" (Gen 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 (Num 24:17), and perhaps Daniel's (Dan 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.

And he sent them to Bethlehem, and said, Go and search diligently--"Search out carefully." for the young child; and when ye have found him, bring me word again, that I may come and worship him also--The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers.