Matthew 2:1-12
1. Now when Jesus had been born. How it came about that Jesus was born
in Bethlehem, Matthew does not say. The Spirit of God, who had appointed
the Evangelists to be his clerks, appears purposely to have regulated
their style in such a manner, that they all wrote one and the same history,
with the most perfect agreement, but in different ways. It was intended,
that the truth of God should more clearly and strikingly appear, when it
was manifest that his witnesses did not speak by a preconcerted plan, but
that each of them separately, without paying any attention to another,
wrote freely and honestly what the Holy Spirit dictated.
This is a very remarkable narrative. God brought Magi from Chaldea,
to come to the land of Judea, for the purpose of adoring Christ, in the
stable where he lay, amidst the tokens, not of honor, but of contempt.
It was a truly wonderful purpose of God, that he caused the entrance of
his Son into the world to be attended by deep meanness, and yet bestowed
upon him illustrious ornaments, both of commendation and of other outward
signs, that our faith might be supplied with everything necessary to prove
his Divine Majesty.
A beautiful instance of real harmony, amidst apparent contradiction,
is here exhibited. A star from heaven announces that he is a king, to whom
a manger, intended for cattle, serves for a throne, because he is refused
admittance among the lowest of the people. His majesty shines in the East,
while in Judea it is so far from being acknowledged, that it is visited
by many marks of dishonor. Why is this? The heavenly Father chose to appoint
the star and the Magi as our guides, to lead directly to his Son: while
he stripped him of all earthly splendor, for the purpose of informing us
that his kingdom is spiritual. This history conveys profitable instruction,
not only because God brought the Magi to his Son, as the first-fruits of
the Gentiles, but also because he appointed the kingdom of his Son to receive
their commendation, and that of the star, for the confirmation of our faith;
that the wicked and malignant contempt of his nation might not render him
less estimable in our eyes.
Magi is well known to be the name given by the Persians and Chaldees
to astrologers and philosophers: and hence it may readily be conjectured
that those men came from Persia. As the Evangelist does not state
what was their number, it is better to be ignorant of it, than to affirm
as certain what is doubtful. Papists have been led into a childish error,
of supposing that they were three in number: because Matthew says, that
they brought gold, frankincense, and myrrh, (verse 11.) But the historian
does not say, that each of them separately presented his own gift. He rather
says, that those three gifts were presented by them in common. That ancient
author, whoever he may be, whose imperfect Commentary on Matthew bears
the name of Chrysostom, and is reckoned among Chrysostom’s works, says
that they were fourteen. This carries as little probability as the other.
It may have come from a tradition of the Fathers, but has no solid foundation.
But the most ridiculous contrivance of the Papists on this subject is,
that those men were kings, because they found in another passage a prediction,
that
the kings of Tarshish, and of the Isles, and of Sheba,
would offer gifts to the Lord, (Psalm 72:10.)
Ingenious workmen, truly, who, in order to present those men in a new
shape, have begun with turning the world from one side to another: for
they have changed the south and west into the east! Beyond all doubt, they
have been stupified by a righteous judgment of God, that all might laugh
at the gross ignorance of those who have not scrupled to adulterate “and,
change the truth of God into a lie,” (Romans 1:25.)
The first inquiry here is: Was this star one of those which the Lord
created in the beginning (Genesis 1:1,16) to “garnish the heavens?”
(Job 26:13.) Secondly, Were the magi led by their acquaintance
with astrology to conclude that it pointed out the birth of Christ? On
these points, there is no necessity for angry disputation: but it may be
inferred from the words of Matthew, that it was not a natural, but an extraordinary
star. It was not agreeable to the order of nature, that it should disappear
for a certain period, and afterwards should suddenly become bright; nor
that it should pursue a straight course towards Bethlehem, and at length
remain stationary above the house where Christ was. Not one of these things
belongs to natural stars. It is more probable that it resembled a
comet, and was seen, not in the heaven, but in the air. Yet there is no
impropriety in Matthew, who uses popular language, calling it incorrectly
a star.
This almost decides likewise the second question: for since astrology
is undoubtedly confined within the limits of nature, its guidance alone
could not have conducted the Magi to Christ; so that they must have been
aided by a secret revelation of the Spirit. I do not go so far as to say,
that they derived no assistance whatever from the art: but I affirm, that
this would have been of no practical advantage, if they had not been aided
by a new and extraordinary revelation.
2. Where is he who has been born King? The notion of some commentators,
that he is said to have been born King, by indirect contrast with one who
has been made or created a king, appears to me too trifling. I rather suppose
the Magi to have simply meant, that this king had been recently born, and
was still a child, by way of distinguishing him from a king who is of age,
and who holds the reins of government: for they immediately add, that they
had been drawn, not by the fame of his exploits, or by any present exhibitions
of his greatness, but by a heavenly presage of his future reign. But if
the sight of a star had so powerful an effect on the Magi, woe to our insensibility,
who, now that Christ the King has been revealed to us, are so cold in our
inquiries after him!
And have come that we may worship him. The reason why the star had been
exhibited was, to draw the Magi into Judea, that they might be witnesses
and heralds of the new King. So far as respects themselves, they had
not come to render to Christ such pious worship, as is due to the Son of
God, but intended to salute him, according to the Persian custom, as a very eminent King. For their views, with regard to him, probably went
no farther, than that his power and exalted rank would be so extraordinary
as to impress all nations with just admiration and reverence. It is even
possible, that they wished to gain his favor beforehand, that he might
treat them favorably and kindly, if he should afterwards happen to possess
dominion in the east.
3. Herod the king was troubled. Herod was not unacquainted with the
predictions, which promised to the Jews a King, who would restore their
distressful and ruinous affairs to a prosperous condition. He had lived
from a child among that nation, and was thoroughly acquainted with their
affairs. Besides, the report was spread everywhere, and could not be unknown
to the neighboring nations. Yet he is troubled, as if the matter had been
new and unheard of; because he put no trust in God, and thought it idle
to rely on the promises of a Redeemer; and particularly because, with the
foolish confidence incident to proud men, he imagined that the kingdom
was secure to himself and his descendants. But though, in the intoxication
of prosperity, he was formerly accustomed to view the prophecies with scorn,
the recollection of them now aroused him to sudden alarm. For he would
not have been so strongly moved by the simple tale of the Magi, if he had
not remembered the predictions, which he had formerly looked upon as harmless,
and of no importance. Thus, when the Lord has permitted unbelievers to sleep, he
suddenly breaks their rest.
And all Jerusalem with him. This may be explained in two ways. Either
the people were roused, in a tumultuous manner, by the novelty of the occurrence,
though the glad tidings of a king who had been born to them were cordially
welcomed. Or the people, accustomed to distresses, and rendered callous
by long endurance, dreaded a change which might introduce still greater
calamities. For they were so completely worn down, and almost wasted, by
continued wars, that their wretched and cruel bondage appeared to them
not only tolerable, but desirable, provided it were accompanied by peace.
This shows how little they had profited under God’s chastisements: for
they were so benumbed and stupified, that the promised redemption and salvation
almost stank in their nostrils. Matthew intended, I have no doubt,
to express their ingratitude, in being so entirely broken by the long continuance
of their afflictions, as to throw away the hope and desire of the grace
which had been promised to them.
4. Having assembled the priests. Though deep silence prevailed respecting
Christ in the Hall of Herod, yet, as soon as the Magi have thrown out the
mention of a King, predictions are remembered, which formerly lay in oblivion.
Herod instantly conjectures, that the King, about whom the Magi inquire,
is the Messiah whom God had formerly promised, (Daniel 9:25.)
Here again it appears, that Herod is seriously alarmed, when he puts such
earnest inquiries; and no wonder. All tyrants are cowards, and their cruelty
produces stronger alarm in their own breasts than in the breasts of others.
Herod must have trembled more than others, because he perceived that he
was reigning in opposition to God.
This new investigation shows, that the contempt of Christ, before the
arrival of the Magi, must have been very deep. At a later period, the scribes
and high priests labored with fury to corrupt the whole of the Scripture,
that they might not give any countenance to Christ. But on the present
occasion they reply honestly out of the Scripture, and for this reason,
that Christ and his Gospel have not yet given them uneasiness. And so all
ungodly persons find no difficulty in giving their assent to God on general
principles; but when the truth of God begins to press them more closely,
they throw out the venom of their rebellion.
We have a striking instance of this, in our own day, among the Papists.
They freely own, that he is the only-begotten Son of God, clothed with
our flesh, and acknowledge the one person of God-man, as subsisting in
the two natures. But when we come to the power and office of Christ, a
contest immediately breaks out; because they will not consent to take a
lower rank, and much less to be reduced to nothing. In a word, so long
as wicked men think that it is taking nothing from themselves, they will
yield to God and to Scripture some degree of reverence. But when Christ
comes into close conflict with ambition, covetousness, pride, misplaced
confidence, hypocrisy, and deceit, they immediately forget all modesty,
and break out into rage. Let us therefore learn, that the chief cause of
blindness in the enemies of truth is to be found in their wicked affections,
which change light into darkness.
6. And thou, Bethlehem. The scribes quoted faithfully, no doubt, the
words of the passage in their own language, as it is found in the prophet.
But Matthew reckoned it enough to point out the passage; and, as he wrote
in Greek, he followed the ordinary reading. This passage, and others of
the same kind, readily suggest the inference, that Matthew did not compose
his Gospel in the Hebrew language. It ought always to be observed that,
whenever any proof from Scripture is quoted by the apostles, though they
do not translate word for word, and sometimes depart widely from the language,
yet it is applied correctly and appropriately to their subject. Let the
reader always consider the purpose for which passages of Scripture are
brought forward by the Evangelists, so as not to stick too closely to the
particular words, but to be satisfied with this, that the Evangelists never
torture Scripture into a different meaning, but apply it correctly in its
native meaning. But while it was their intention to supply with milk children
and “novices” (1 Timothy 3:6) in faith, who were not yet able
to endure “strong meat,” (Hebrews 5:12,) there is nothing to
prevent the children of God from making careful and diligent inquiry into
the meaning of Scripture, and thus being led to the fountain by the taste
which the apostles afford.
Let us now return to the prediction. Thus it stands literally in the
Prophet:
“And thou, Bethlehem Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall
he come forth to me, who is Ruler in Israel,” (Micah 5:2.)
For Ephratah Matthew has put Judah, but the meaning is the same; for
Micah only intended, by this mark, to distinguish the Bethlehem of which
he speaks, from another Bethlehem, which was in the tribe of Zebulun. There
is greater difficulty in what follows: for the Prophet says, that Bethlehem
is little, when reckoned among the governments of Judah, while Matthew,
on the contrary: speaks highly of its rank as one of the most distinguished:
thou art by no means the least among the princes of Judah. This reason
has induced some commentators to read the passage in the prophet as a question,
Art thou little among the thousands of Judah? But I rather agree with those
who think that Matthew intended, by this change of the language, to magnify
the grace of God in making an inconsiderable and unknown town the birth-place
of the highest King. Although Bethlehem received this distinguished honor,
it was of no advantage to its inhabitants, but brought upon them a heavier
destruction: for there an unworthy reception was given to the Redeemer.
For he is to be Ruler, Matthew has put he shall feed, (ποιμανεi)
But he has expressed both, when he says, that Christ is the leader, (hγοuμενος,)
and that to him is committed the office of feeding his people.
MATTHEW 2:7-12
Table 1-20
7. Then Herod, having secretly called the Magi. The tyrant did not dare
to avow his fear and uneasiness, lest he might give fresh courage to a
people, by whom he knew that he was hated. In public, therefore, he pretends
that this matter does not concern him, but inquires secretly, in order
to meet immediate danger. Though a bad conscience made him timid, there
can be no doubt that God struck his mind with an unusual fear, which for
a time made him incapable of reflection, and almost deprived him of the
use of reason. For nothing was more easy than to send one of his courtiers
as an escort, under the pretense of courtesy, who would investigate the
whole matter, and immediately return. Herod certainly was a man of no ordinary
address, and of great courage. It is the more surprising that, in a case
of extremity, and when the remedy is at hand, he remains in a state of
amazement, and almost dead. Let us learn, that a miracle was effected,
in rescuing the Son of God from the jaws of the lion. Not less at the present
day does God infatuate his enemies, so that a thousand schemes of injuring
and ruining his Church do not occur to their minds, and even the opportunities
which are at hand are not embraced. The trick which Herod practiced on
the Magi, by pretending that he also would come for the purpose of worshipping
Christ, was avoided by the Lord, as we shall see, in another way. But as
Herod’s dread of arousing the people against him deprived him of the use
of his reason, so again he is driven by such madness, that he does not
hesitate or shudder at the thought of provoking God. For he knew that,
if a King were born, it was ordained by God, that he should raise up the
throne “of David, which was fallen,” (Amos 9:11.) He does not therefore attack
men, but furiously dares to fight with God. Two things claim our attention. He
was seized with a spirit of giddiness, to attack God; and, on the other hand,
his manner of acting was childish: for his design was frustrated, so that he was
like a “blind man groping in darkness.”
9. But they, having heard the King, departed. It is truly an instance
of base sluggishness, that not one of the Jews offers himself as an escort
to those foreigners, to go and see the King who had been promised to their
own nation. The scribes show them the way, and point out the place where
he was born; but they allow them to depart alone: not one moves a step.
They were afraid, perhaps, of Herod’s cruelty: but it displayed wicked
ingratitude that, for the sake of the salvation which had been offered
to them, they were unwilling to undergo any risk, and cared less about
the grace of God than about the frown of a tyrant. The whole nation, I
have lately showed, was so degenerate, that they chose rather to be oppressed
with the yoke of tyranny, than to submit to any inconvenience arising from
a change. If God had not fortified the minds of the Magi by his Spirit,
they might have been discouraged by this state of things. But the ardor
of their zeal is unabated; they set out without a guide. And yet the means
of confirming their faith are not wanting; for they hear that the King,
who had been pointed out to them by a star, was long ago described, in
glowing language, by divine predictions. It would seem that the star, which
hitherto guided them in the way, had lately disappeared. The reason may
easily be conjectured. It was, that they might make inquiry in Jerusalem
about the new King, and might thus take away all excuse from the Jews,
who, after having been instructed about the Redeemer who was sent to them,
knowingly and willingly despise him.
11. They found the young child. So revolting a sight might naturally
have created an additional prejudice; for Christ was so far from having
aught of royalty surrounding him, that he was in a meaner and more despised
condition than any peasant child. But they are convinced that he is divinely
appointed to be a King. This thought alone, deeply rooted in their minds,
procures their reverence. They contemplate in the purpose of God his exalted
rank, which is still concealed from outward view. Holding it for certain,
that he will one day be different from what he now appears, they are not
at all ashamed to render to him the honors of royalty.
Their presents show whence they came: for there can be no doubt that
they brought them as the choicest productions of their country. We are
not to understand, that each of them presented his own offering, but that
the three offerings, which are mentioned by Matthew, were presented by
all of them in common. Almost all the commentators indulge in speculations
about those gifts, as denoting the kingdom, priesthood, and burial of Christ.
They make gold the symbol of his kingdom,—frankincense, of his priesthoods,—
and myrrh, of his burial. I see no solid ground for such an opinion. It
was customary, we know, among the Persians, when they offered homage to
their kings, to bring a present in their hands. The Magi select those three for the produce of which
Eastern countries are celebrated; just as Jacob sent into Egypt the choicest
and most esteemed productions of the soil.
“Take of the best fruits in the land in your vessels, and carry down
the man a present, a little balm, and a little honey, spices and myrrh,
nuts and almonds,” (Genesis 43:11.)
Again, in rendering homage, according to the custom of Persia, to him
whom they still regarded as an earthly King, they offered the productions
of the soil. Our duty is, to adore him in a spiritual manner: for the lawful
and reasonable worship which he demands is, that we consecrate first ourselves,
and then all that we have, to his service.
