Matthew 2:1

Let those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king; and the infant has received "the power of Damascus" without battle and arms.

Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.

(Serm. xxxiii. 2.) Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit; therefore likened to the stars for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued. (Serm. xxxiv. 3.) Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith. (ubi sup.) What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle.

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).

Let us see to what serves this designation of time. In the days of Herod the king. It shows the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judæa was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the more desperate sickness required the better physician. When He was born ... behold wise men, that is, immediately on His birth, showing that a great God existed in a little one of man. Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips. Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem. If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear? Were they then ignorant that Herod reigned in Jerusalem? […]

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth. What then do they allege? "Behold," say they, "even when Christ was born a star appeared; which is a sign that astrology may be depended on." How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery? And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, "My kingdom is not of this world." At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate. And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seeing a star appear in their own country, they come to see Him that was born.

For if ye can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia. In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously. In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. […]

Seest thou, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, "The men of Nineveh shall rise up, and shall condemn:" and, "the Queen of the South shall rise up, and shall condemn this generation:" because these believed the lesser things, but the Jews not even the greater. "And wherefore," one may say, "did He attract them by such a vision?" Why, how should He have done? Sent prophets? […]

"When Jesus was born in Bethlehem of Judaea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem." While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore doth he mention to us both the time and the place, saying, "in Bethlehem," and "in the days of Herod the king?" And for what reason doth he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah;" and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, "A ruler," saith he, "shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles." And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it doth not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience. And wherefore, one may ask, did He not reveal this to all the wise men of the East? […]

The patriarch Jacob had already anticipated this very time precisely when he said, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs." Matthew brought these same prophetic testimonies forward in order to …

Now when Jesus was born in Bethlehem of Judea. Being interpreted, "Bethlehem" means "house of bread" and "Judea" means "confession." May we also now become a house of the spiritual bread by means of our confession. In the days of Herod. He mentions Herod so …

He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction.

As you heard in the Gospel reading, dearest brothers, when the King of heaven was born, the king of earth was troubled, because earthly height is confounded when heavenly height is revealed.

(in Evang. i. 10. n. 4.) It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet, cite this text in support of their error; the new star which appeared at the Lord's birth they consider to have been his fate. (Sup. 2.) But far be it from the hearts of the faithful to call any thing, 'fate.' (Hom. in Ev. Lib. i. Hom. 10.) To the Jews who used their reason, a rational creature, i. e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant.

Otherwise, he mentions the foreign king to show the fulfilment of the prophecy. The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. (Gen. 49:10.) The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldæans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord.

(ord. Josh. 19:15.) There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata. These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, from the East. Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days. (interlin.) 'His star,' i. e. the star He created for a witness of Himself. (ord.) To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore the heavens declare the glory of God. (ord.) In the east. It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem.

(Append. Serm. 132.) Many kings of Judæa had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judæa had these men, aliens from the land of Judæa, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, We have seen His star in the east. They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight. (Hill. Quæst. V. and N. Test. q. 63.) They might think that a king of Judæa was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of knowledge; following, it may be supposed, the tradition from Balaam; so that when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judæa.

Having dealt with the birth of Christ, the evangelist now intends to make it manifest: first, by the testimony of the Magi; secondly by the testimony of the Innocents (v. 13). In regard to the first he presents three things: first, the birth of Christ …

It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled.

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:

When Jesus was born - See the full account of his birth in Luke 2:1-20. In Bethlehem of Judea - Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word “Bethlehem” denotes “house of bread” - perhaps given to the place on account of its great fertility. It was also called Ephrata, a word supposed likewise to signify fertility, Gen 35:19; Rth 4:11; Psa 132:6. It was called the city of David Luk 2:4, because it was the city of his nativity, 1Sa 16:1, 1Sa 16:

It is not known who these wise men were. Their names and dwelling-place are alike kept back from us. We are only told that they came “from the east.” Whether they were Chaldeans or Arabians we cannot say. Whether they learned to expect Christ from the ten tribes who went into captivity, or from the prophecies of Daniel, we do not know. It matters little who they were. The point which concerns us most is the rich instruction which their history conveys.

SEE, DEAR FRIENDS, the glory of our Lord Jesus Christ even in his state of humiliation! He is born of lowly parents, laid in a manger, and wrapped in swaddling bands; but, lo! the principalities and powers in the heavenly places are in commotion. First, one angel descends to proclaim the advent of the new-born King and suddenly there is with him a multitude of the heavenly host singing glory unto God. Nor was the commotion confined to the spirits above; for in the heavens which overhang this card, there is a stir.

It is not known who these wise men were. Their names and dwelling-place are alike kept back from us. We are only told that they came “from the east.” Whether they were Chaldeans or Arabians we cannot say. Whether they learned to expect Christ from the ten tribes who went into captivity, or from the prophecies of Daniel, we do not know. It matters little who they were. The point which concerns us most is the rich instruction which their history conveys. These verses show us that there may be true servants of God in places where we should not expect to find them . The Lord Jesus has many “hidden ones,” like these wise men. Their history on earth may be as little known as that of Melchizedek, and Jethro and Job. But their names are in the book of life, and they will be found with Christ in the day of his appearing. It is well to remember this. We must not look round the earth and say hastily, “All is barren.” The grace of God is not tied to places and families. The Holy Ghost can lead souls to Christ without the help of any outward means. Men may be born in dark places of the earth, like these wise men, and yet like them be made “wise unto salvation.” There are some traveling to heaven at this moment, of whom the Church and the world know nothing. They flourish in secret places like the “lily among thorns,” and seem to “waste their sweetness on the desert air.” But Christ loves them, and they love Christ. These verses show us, secondly, that it is not always those who have most religious privileges who give Christ most honour . We might have thought that the scribes and Pharisees would have been the first to hasten to Bethlehem, on the slightest rumor that the Saviour was born. But it was not so. A few unknown strangers from a distant land were the first, except the shepherds mentioned by St. Luke, to rejoice at his birth.

SEE, DEAR FRIENDS, the glory of our Lord Jesus Christ even in his state of humiliation! He is born of lowly parents, laid in a manger, and wrapped in swaddling bands; but, lo! the principalities and powers in the heavenly places are in commotion. First, one angel descends to proclaim the advent of the new-born King and suddenly there is with him a multitude of the heavenly host singing glory unto God. Nor was the commotion confined to the spirits above; for in the heavens which overhang this card, there is a stir. A star is deputed on behalf of all the stars, as if he were the envoy and plenipotentiary of all worlds to represent them before their King. This star is put in commission to wait upon the Lord, to be his herald to men afar off, his usher to conduct them to his presence, and his body-guard to sentinel his cradle. Earth, too, is stirred. Shepherds have come to pay the homage of simple-minded ones: with all love and joy they bow before the mysterious child; and after them from afar come the choice and flower of their generation, the most studious minds of the age. Making a long and difficult journey, they too at last arrive, the representatives of the Gentiles. Lo! the kings of Seba and Sheba offer gifts—gold, frankincense, and myrrh. Wise men, the leaders of their peoples, bow down before him, and pay homage to the Son of God. Wherever Christ is he is honorable. "Unto you that believe he is honor." In the day of small things, when the cause of God is denied entertainment, and is hidden away with things which are despised, it is still most glorious. Christ, though a child, is still King of kings; though among the oxen, he is still distinguished by his star.

I AM not going to expound the whole passage that I have read as a text, but I desire to help you to gather some lessons from this familiar narrative. "When Jesus was born." A stir begins as soon as Christ is born. He has not spoken a word. He has not worked a miracle. He has not proclaimed a single doctrine, but, "when Jesus was born," at the very first, while as yet you hear nothing but infant cries and can see nothing but infant weakness, still His influence upon the world is manifest.

I AM not going to expound the whole passage that I have read as a text, but I desire to help you to gather some lessons from this familiar narrative. "When Jesus was born." A stir begins as soon as Christ is born. He has not spoken a word. He has not worked a miracle. He has not proclaimed a single doctrine, but, "when Jesus was born," at the very first, while as yet you hear nothing but infant cries and can see nothing but infant weakness, still His influence upon the world is manifest. "When Jesus was born, there came wise men from the East," and so on. There is Infinite Power even in an Infant Savior! When Jesus is born in the heart and there are only the feeblest impulses towards righteousness and repentance with regard to sin, He makes a stir in our whole nature. The most distant faculty feels that something wonderful has happened. When Christ is formed in us, the hope of Glory, a sacred revolution commences within us! When Christ is born in a village, a town, a city—the first sinner converted, the first open-air sermon preached—the first giving away of sacred literature makes a stir! It is wonderful how soon it begins to manifest itself. Somebody or other is affected by the fact that Christ has come! He cannot be hid! The first match struck makes a great blaze. Jesus of Nazareth is so potent a factor in the world of mind that, no sooner is He there in His utmost weakness, a new-born King, than He begins to reign! Before He mounts the Throne, friends bring Him presents and His enemies plan His death. Oh, that the Lord Jesus might be here, tonight, if it is but as new born, in some few hearts! There will be a result from Christ's coming, even though I preach Him very feebly—though you may say that I can only bring to you an Infant Christ—though my power of speech may fail me and I may but set Him forth in His littleness rather than in His greatness.

Bethlehem of Judea - This city is mentioned in Jdg 17:7, and must be distinguished from another of the same name in the tribe of Zebulon, Jos 19:15. It is likewise called Ephrath, Gen 48:7, or Ephratah, Mic 5:2, and its inhabitants Ephrathites, Rth 1:2; 1Sa 17:12. It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Lev 3:11-16; Lev 21:6. The word is also used to signify a carcass, Zep 1:17. The Arabic version has Beet lehem, and the Persic Beet allehem: but lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world. In the days of Herod the king - This was Herod, improperly denominated the Great, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the - time he was created - king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scepter had literally departed from Judah, a foreigner being now upon the throne. As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy. Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. […]

That truth that is tradition has wisely remembered them almost as unknown quantities, as mysterious as their mysterious and melodious names: Melchior, Caspar, Balthazar.