2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men1 from the east came to Jerusalem, 2 saying, “Where is he who has been born king of the Jews? For we saw his star when it rose2 and have come to worship him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet:
6 “‘And you, O Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for from you shall come a ruler
who will shepherd my people Israel.’”
7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.
Section Overview
After Matthew 1 describes Jesus’ birth, Matthew 2 recounts the manifold human response to it, including Herod’s murderous hostility. When God thwarts Herod, it shows that the wrath of human kings cannot thwart the purposes of God the King.
Skeptics doubt that a star with supernatural origin could have led anyone to Jesus. They dismiss the story as legend, citing parallels to pagan myths in which stars guided heroes to their destination.46 In ancient literature, astrological phenomena also accompanied the birth or death of notable kings, including both Julius Caesar (death) and Augustus Caesar (birth).47 Skeptics therefore propose that Matthew fabricated this episode or perhaps adapted a legend. If Matthew’s sources misled him, he was deceived. If he invented this episode, he was a deceiver. But why would Matthew concoct a story of worshiping astrologers for a predominantly Jewish audience? Roughly like gambling today, astrology was a plague, denounced by prophets and ethicists alike. But if God chose to summon Gentiles by speaking their language, then Matthew could put that fact to use, since it matched his themes.
Magi, or “wise men,” were royal counselors. At best, they were learned and prudent. At worst, they were charlatans, sycophants, and brutes (cf. Dan. 2:1–10; Acts 8:9–24).48 Whatever their character, the line between astrology and astronomy was thin, if only because stargazing was respectable. Scripture both prohibits and mocks astrology (Jer. 8:2; 19:13; Isa. 47:13–15), yet God reversed expectations and spoke to stargazers in language they understood, thereby calling Gentiles to Jesus.
Popular Christian images of the magi clash with Matthew’s account. The magi were counselors, not kings, and while they bore three gifts, their number (unstated) was large enough to cause a stir in Jerusalem (Matt. 2:3). Contrary to nativity scenes, they found Jesus in a house, not a manger (v. 11).
Matthew 2 introduces themes that later chapters will develop. First, while pagans worship Jesus, Israel’s political leaders seek his death while her religious leaders despise him (8:5–13; 12:24; 26:3–5). Second, Jesus fulfills the promise that the nations would come to the light of the Messiah (Isa. 60:3). Third, Matthew 2 demonstrates God’s providential and supernatural care for his Son in the face of groundless hostility.
Section Outline
I. The Origin, Birth, and Identity of Jesus (1:1–2:23) . . .
C. The Visit of the Magi (2:1–12)
Matthew 2:1–12 is a narrative that leads with the main event, the arrival of the wise men announcing the birth of the king of the Jews. The response to the message is dismal. Herod is troubled, as is “all Jerusalem.” The chief priests and scribes can quote the relevant texts about the event but seem indifferent (vv. 1–6). The narrative moves again as Herod, by duping the Wise Men, charts a path to the child’s murder (vv. 7–10). After the magi deliver their gifts, God thwarts Herod’s plan.
Response
Matthew 2:1–12 presents a fourfold response to the announcement of the birth of Jesus, King of the Jews. These responses constitute the prototypes of possible responses to God’s actions through all ages. Matthew’s readers must discern and adopt the best response to Jesus.
The anger and paranoia of Herod, foe of God and agent of Satan, is obvious. He hopes to save himself and his imagined supremacy by slaying the true King. He epitomizes humanity’s desire for self-determination and Satan’s hatred of God and his work. Herod represents all who are hostile to God.
Matthew barely mentions the people of Jerusalem, but they follow Herod. If he is troubled, they too are troubled, although for different reasons. They know Herod’s ways, but their response to the birth of this King is pathetic; they are “troubled,” nothing more. They represent all who have scant interest in Jesus but wonder if he might somehow cause them trouble.
This is tragic, since the people were awaiting their Messiah, and the magi’s message fit known prophecies. Isaiah predicted, “Nations shall come to your light,” and the magi, from distant nations, followed a light to Jesus (Isa. 60:3). Jeremiah said that the Messiah would be a righteous king, and the magi sought a king (Jer. 23:5–6). Numbers 24:17 foresaw that “a star shall come out of Jacob,” and the magi followed a star. So the people had reason to heed the wise men, but they did not do so.
The priests and scribes are apathetic—informed but inert. They offer the correct answer, and then disappear from the narrative. They neither rejoice nor join the magi in Bethlehem. They expect a messiah. They hear a report that matches prophecies that they know, and yet they do nothing. These leaders foreshadow subsequent priests and scribes, who are hostile, not merely indifferent. Jesus will compare them to Nineveh, which repented at Jonah’s proclamation of judgment. Meanwhile, Israel’s leaders are unmoved by word of their long-expected deliverer. They represent all who know the faith but do nothing.
The magi know far less, but they act on what they know, as disciples should. They sacrifice time, treasure, and safety to find the King and offer him the best gifts they have. They represent all who know and put their knowledge to practice.
Readers must therefore choose whether to join the pagans and outsiders who adore Jesus or the elite who scorn him. Yet God acts before and after all human choices. He sends the Redeemer, and when Herod plans harm, the Lord protects him.