Matthew 2:1 - The wise men were magi. Eastern magi mixed Zoroastrianism with astrology and black magic. They are described in Dn 2:2, 4–5, 10, where they are associated with diviner-priests, mediums, and sorcerers. The term magos (sg of magi) appears only once in the NT. It describes the sorcerer whom Paul portrayed as “full of all kinds of deceit and trickery” and a “son of the devil and enemy of all that is right” (Ac 13:6–10). The magus of whom Paul spoke would have held beliefs that were similar to those of the wise men. Thus, the summons of the magi to visit Jesus demonstrates God’s intention to save Gentiles from their futile religions. As an adult, Jesus cast out demons and broke Satan’s grip on beleaguered people. Here we see that even in his infancy, Christ plundered Satan’s kingdom and set captives free. The east may refer to Babylonia or Persia. King Herod was actually a client king ruling under Roman authority. Though he was Idumean and not a Jew, the Roman Senate named him king of Judea in 40 BC. He was an able ruler but brutal and suspicious. - CSB Study Bible: Notes Two other themes emerge in these opening two chapters. First, Christ would be for all the nations even as He excluded many from His own people who refused to welcome Him. Even before He grew up, the Messiah clearly was not just another Jewish nationalist. His genealogy includes five women, all of whom were shrouded, rightly or wrongly, in the suspicions of having given birth to illegitimate children. The Gentile magi who came to worship the Christ child are most likely Persian astrologers. They responded properly, however, to God’s revelation to them, whereas the political and religious authorities of Jerusalem did not. Second, Herod figures, directly or indirectly, in every passage in chapter 2. Matthew contrasted the one who is truly the King of the Jews by birth with the one who actually rules but turns out to be a temporary intruder. - David S. Dockery The exact number of wise men (or Magi), their names, and their place of origin are uncertain. Throughout the ancient Near East, the births of extraordinary, savior-type figures were believed to coincide with astral phenomena. When a star (or planet) appeared over Jerusalem, the Magi believed that it heralded the King of the Jews. The Magi (wise men) probably came from the Parthia Empire (a kingdom spanning modern Iraq and Iran). They were likely astrologers and royal courtiers. In Matthew’s narrative, they are depicted as foreign dignitaries. - Faithlife Study Bible Matthew 2:2 - The question posed by the wise men was an unintentional challenge to Herod’s reign. Jesus was born king in the sense that he was from David’s line and thus king by birthright. Herod, however, was neither a full Jew nor a descendant of David and thus was not genuinely qualified to reign as king. The word translated star can indicate many different astronomical phenomena, including comets, meteors, or planetary conjunctions. Matthew later (v.9) described the star as moving through the sky in order to point the magi to Jesus’s precise location. This indicates that it was no ordinary star. At its rising indicates that the star mysteriously appeared in the eastern sky to signal Messiah’s birth. The interest of the magi in astrology, a practice condemned in the Bible (Is 47:13–15), probably first directed their attention to the star. In another profound display of grace, God condescended to use the magi’s pagan superstitions to draw them to Jesus. - CSB Study Bible: Notes The Jews were already being ruled by a king—Herod. The political climate and traditional association of the Messiah with the house of David made it natural for Jews to assume that the Messiah would be a king. In the ancient Near East, people considered the movements of particular planets, stars, comets, meteors, and other astrological phenomena to be signs or portents. The reference to a star connects Jesus’ birth with the prophetic oracle in Num 24:17. The astrological association indicates that the magi likely were involved in stargazing activities. The wise men (or Magi) could have been following a planet on a natural course—which based on the particular signs they observed indicated the birth of a king—or witnessed a miraculous event. “To worship him” implies the level of respect that citizens would pay to a king in antiquity. - Faithlife Study Bible Matthew 2:3 - Herod was disturbed by reports of the birth of a legitimate claimant to his throne. The people of Jerusalem were equally disturbed because they feared Herod’s paranoid and delusional rages. In the past he had killed even his favorite wife and sons in order to protect his rule. - CSB Study Bible: Notes The magi were seeking the King, but Herod was afraid of the King and wanted to destroy Him. This was Herod the Great, called king by the Roman senate because of the influence of Mark Antony. Herod was a cruel and crafty man who permitted no one, not even his own family, to interfere with his rule or prevent the satisfying of his evil desires. A ruthless murderer, he had his own wife and her two brothers slain because he suspected them of treason. He was married at least nine times in order to fulfill his lusts and strengthen his political ties. It is no surprise that Herod tried to kill Jesus, for Herod alone wanted to bear the title “King of the Jews.” But there was another reason. Herod was not a full-blooded Jew; he was actually an Idumaean, a descendant of Esau. This is a picture of the old struggle between Esau and Jacob that began even before the boys were born (Gen. 25:19–34). It is the spiritual versus the carnal, the godly versus the worldly. - Warren Wiersbe Matthew 2:4-6 - Herod summoned expert scribes to learn where the OT said the Christ would be born. To this point the star had guided the wise men near to Jesus, but now the witness of the Scriptures was necessary before God caused the star to reappear and pinpoint the exact location. Thus the value of biblical revelation was upheld even as new revelations unfolded. The “chief priests and scribes” (v. 3) knew Scripture well enough to identify Bethlehem as Christ’s birthplace (Mc 5:2; Jn 7:42), but nevertheless they later opposed his teachings. Knowledge of Scripture does not guarantee that your heart is right with God. The priestly opposition to Jesus is foreshadowed here by the fact that they made no effort to go visit him even as the magi undertook the last leg of a long journey to do so. Micah 5:2 foretold that Bethlehem would be the birthplace of a king, a ruler who would shepherd … Israel. Although Micah said that the promised prince would “rule” over Israel, Matthew’s translation says that Messiah will “shepherd” Israel. Matthew likely chose this word to reflect Micah’s use in 5:4 and thus show that the entirety of Mc 5 applies to Jesus. This indicates that Jesus is eternal since Micah says, “His origin is from antiquity, from ancient times” (v. 2). Micah’s prophecy also said that the shepherd’s “greatness will extend to the ends of the earth” (v. 4). - CSB Study Bible: Notes Herod is not demonstrating piety or respect for the priests in this instance; they functioned as his own cabinet and body of advisers. He requires their expertise to determine the Messiah’s birthplace. “Scribes of the people” refers to trained interpreters of the law of Moses. They likely debated among themselves before giving Herod their answer; many competing messianic expectations existed at this time. “Where the Christ was to be born” - Herod’s actions do not demonstrate a hopeful anticipation concerning the coming of the Messiah; rather, he knows that anyone claiming to be the Messiah will be a threat to his rule. Most likely, he fears that someone will use the child as a figurehead in a military uprising. When King Ahaziah dies in 2 Kgs 11, his mother, Athaliah, attempts to destroy the entire royal family so that she can replace him. Jehosheba— Ahaziah’s sister—takes her infant nephew, Joash, and hides him in the temple. After six years, a coup leads to the establishment of Joash as king. Athaliah is subsequently put to death, and her kingdom is handed over to the rightful ruler. Herod—functioning as a puppet king for Rome and knowing the messianic expectations—likely feared a similar overthrow. Matthew’s reading of Mic 5:2 reflects neither the original Hebrew nor the Septuagint (Greek) translation. However, it is likely that multiple Greek translations were available at this time. Additionally, Matthew may have made his own translation, quoting from memory or paraphrasing. Despite the variations in the text, the sense is the same: Bethlehem’s importance comes from its connection to David and the Davidic Messiah. “Will shepherd” - Ancient Near Eastern rulers often are portrayed as shepherds. The same imagery is used throughout the ot (see Ezek 34:23 and note; Jer 23:1–4; note on John 10:1–42). The book of Samuel portrays Saul as an inept shepherd who requires the assistance of a slave and a prophet to find his father’s lost livestock (1 Sam 9:3 and note). This portrayal is further demonstrated by his inability to lead effectively in matters following the Nahash incident (compare 1 Sam 11; 13; 14:24–46, 15).