Notes On Matthew 2:1-12
January 13th, 2008 by Dim Bulb2:1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying, “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.” When King Herod heard it, he was troubled, and all Jerusalem with him. Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. They said to him, “In Bethlehem of Judea, for this is written through the prophet,
2:9 They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. 2:10 When they saw the star, they rejoiced with exceedingly great joy. 2:11 They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 2:12 Being warned in a dream that they shouldn’t return to Herod, they went back to their own country another way.
NOTES:
2:1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying, 2:2 “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.”
Bethlehem, which means “City of Bread” was the original “city of David”, that is to say it was the place of his birth, and therefore a fitting place for Jesus, the Son of David to be born. For background on the city see HERE (Catholic) and HERE (protestant).
King Herod was only half Jewish, the other half being Idumean (Edomite), traditional enemies of the Jews. The Idumeans were converted to Judaism by force by John Hyrcanus and, as a result, their status was suspect. Herod was made a king by the Roman Senate in 40 BC, a fact that didn’t sit well with the Jewish people. He was only able to begin his reign in 37 BC after appealing to Rome for the military to help him take control. His reign was maintained by a combination of cruelty (persecution, bloodshed, intimidation) and ingratiation (his massive building projects, including the beautiful remodeling and enlargement of the temple).
Wise men: Magi. Almost certainly astrologers from Persia (roughly modern Iraq). This was the area from whence came Balaam, a Magus (according to Philo) and prophet who was called upon to curse God’s people, but could in fact only bless them (See Numbers 22-24). The fourth and final oracle of Balaam contained these words:
I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter (a symbol of kingship) will rise out of Israel, and shall strike through the corners of Moab, and shall break down all the sons of Sheth. Edom (Idumea) shall be a possession (Greek: shall be dispossessed). Seir his enemies, also shall be a possession, while Israel does valiantly. Out of Jacob shall one have dominion (reign as king).
The star should be seen as a prophetic sign rather than an historically verifiable event. In other words, just because the Magi saw the sign, it does not follow that others did, or could. Just as a “sky sign” heralds the first coming of Christ, so too, will signs in the heavens herald his second coming (see Mt 24:30).
King of the Jews: A title given to Herod by the Roman Senate but used only of Jesus in the Gospel. This is the only reference to the title outside the passion narrative.
2:3 When King Heard it, he was troubled, and all Jerusalem with him.
King Herod…troubled: In Jesus’ day it was popularly believed that the Messiah would be a warrior king who would crush his enemies by military might. A rival king, particularly one who had a legitimate claim to the throne would no doubt cause Herod concern. If Herod was aware of the prophecy of Balaam, his concern no doubt would have been increased for he, as an Edomite would be “possessed” (ruled over) by the Messiah or-according to the Greek text- “dispossessed” (no longer in control).
And all Jerusalem with him: People probably had various reasons for their troubled feelings. When Jesus enter Jerusalem the city will once again be in turmoil (see Mt 21:10).
2:4 Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born.
That Herod was so out of touch with the prophecies concerning the Messiah shows that the Jews were right in suspecting his religious status. The gathering together of the leaders of the people foreshadows the future conspiracy against our Lord, (Mt 26:3) and may be an allusion to Psalm 2:2. In that psalm the reference is to pagan peoples, but Matthew, latter in this Gospel, will compare the Jewish leaders to pagans.
2:5-6 They said to him; “In Bethlehem of Judea, for this is written through the prophet, ‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come forth a governor, who shall shepherd my people Israel.
In response to Herod’s question, the priests and scribes appeal to the Prophet Micah, chapter 5, verses 2 and 4, but they also use a subtle reference to 2 Sam 5:2. In addition, they also add the words “are in no way least.” It is interesting to note that the addition from 2 Sam 5:2 concerns, in its original context, the military greatness of David in comparison to Saul, whom he replaced as king. In addition, the words “are in no way least” which they added to the text could subtlety suggest the idea of greatness. Were the leaders trying to motivate fear in Herod, who was so paranoid about possible rivals to his throne. According to historians, the Jewish priests and other authorities by and large tried to maintain the status quo with Rome, and therefore were not very keen on the idea of a Messiah (see John 11:45-53). Were the authorities trying to get Herod to act with his characteristic brutality in order to “nip” the problem “in the bud?”
2:7-8 Then Herod secretly(lathra) called the wise men, and learned (akriboo) from them exactly (akriboo) what time the star appeared. He sent them to Bethlehem, and said, “Go and search diligently (akriboo) for the young child. When you have found him, bring me word, so that I also may come and worship him.”
The secrecy of Herod stands in marked contrast to the very public nature of what the Magi had seen and said (vss 1-3). His desire to know exactly when the star appeared to them seems, in the present verses, to be idle curiosity, but, in fact, the question is part of a murderous plot. Likewise, his orders to the Magi to search with diligence for the child “so that I also may come and worship him” is part of the plot.
Herod also is contrasted with Joseph. Joseph, because he was a just man, did not wish to make a public example of Mary so he sought to keep things quiet (lathra) for her benefit (1:19), whereas Herod’s secrecy comes after a public revelation and is inspired by evil mechanizations. Towards this end Herod seeks to learn exactly (akriboo) things concerning the child, whereas Joseph simply ponders (enthymeomai= Was inspirited; inspired).
2:9-10 They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. When they saw the star, they rejoiced with exceedingly great joy.
Apparently, the star which they saw while in the east (Persia, apparently), hung over Jerusalem and led them to that city. Once in Jerusalem, however, and after having ascertained the place of the Messiah’s birth, the star began to move, thus acting as a guide. Are we to see in this event a sort of pagan exodus? Just as a pillar of cloud by day and a pillar of fire by night guided the Israelites out of pagan Egypt and away from its gods, so too does the star guide the Magi to him who would bring an end to all false worship.
2:11 They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh.
The Magi had set out to worship (proskyneo see 2:2) the King of the Jews and here their purpose is fulfilled. The reference to the child being with “Mary, his mother” will be repeated several times in the rest of the infancy narrative. Some see this as a reminder of the Virgin birth, but I see it as a subtle polemic against Herod. Historically (see 1&2 Kings), the lineage of the Davidic kings was traced not only through the father, but through the mother as well; a fact necessitated by polygamy. Herod had at least ten wives; his favorite was Mariamne, whom he murdered, along with his eldest son, Antipater, and at least two other sons, Alexander and Aristobulos. This caused the Roman Emperor Augustus to quip: “It is better to be one of Herod’s pigs, than one of his sons.” Herod refused to worship the child and rightful heir of the kingdom, instead, he hatched a plan to kill him, but God, through Joseph, had “the child and his mother” protected; a stark contrast to Herod’s “care” for his family.
Gold, frankincense, and myrrh (see Isaiah 60:1-6): Gold was fit tribute for a king. Frankincense is an aromatic gum used for incense in worship, a fitting gift for a priest. Myrrh is derived from aromatic gum and rendered into oil form, it was used both for the anointing of priests (Ex 30:23-33), and as a burial spice (John 19:39-40). Considering who Jesus is, and what he came to do, the gifts are prophetic and appropriate. en (Concerning the gifts, see St Irenaeus, Against Heresies Book 3, chapter 9)
2:12 Being warned in a dream that they shouldn’t return to Herod, they went back to their own country another way.
This dream, like several Joseph will have, serve to save the child’s life. Like the righteous Joseph, they heed the divine communication of the prophetic dream. Again, this stands in marked contrast to Herod, who would not heed the prophetic scripture. The text may also contain an allusion to the Balaam story, for after blessing Israel, he “went his way back to his home” (Num 24:25). Latter in the Gospel another pagan, the wife of Pontius Pilate, will have a dream that will not succeed in saving Jesus from death (27:19).
Earlier in the Gospel the Messiah was named Jesus, because he would, “save his people from their sins;” here we begin to see just who the Messiah’s “people” are. They are all those who heed and do God’s will, like St Joseph or the pagan Magi. The Magi should be seen as a prophetic indication that the Gospel will be for all peoples, and not just for those descended from Abraham “according to the flesh” (see the preaching of the Baptist, 3:7-10; parable of the tenants, 21:33-45; and the end of the gospel, 28:18-20).
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