Exegetical and Hermeneutical Commentary of Matthew 2:2

saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

2. King of the Jews ] A title unknown to the earlier history of Israel and applied to no one except the Messiah. It reappears in the inscription over the Cross (ch. Mat 27:37).

his star in the east ] The simplest explanation of this is that a Star or Meteor appeared in the sky to guide the Magi on their way first to Jerusalem, then to Bethlehem. It is, however, quite possible that the Magi were divinely led to connect some calculated phenomenon with the birth of the “King of the Jews.” Among many conjectures may be mentioned one recently propounded by Prof. Lauth of Munich. It appears to be proved that the dog-star Sirius rose heliacally, i. e. appeared at sunrise, on the first of the Egyptian month Mesori, for four years in succession, viz. 5, 4, 3, 2 before our era. The rising of this star of special brilliance on the first of this special month (Mesori=birth of the prince) would have a marked significance. By the Magi it might well be connected with the prophecy of “the star of Jacob,” and become the cause of their journey to Jerusalem. This theory explains Herod’s edict, Mat 2:16, for the destruction of all male children “from two years old and under,” for, as according to the date assigned to the Nativity of Christ, the arrival of the Magi at Jerusalem would coincide with the year 3 before the Christian era, the star had appeared for two years.

The theory, supported by Alford, which identifies this “star” with a conjunction of Jupiter and Saturn, forces the meaning of the word “star,” is inconsistent with the latest chronological results, and is shown to be scientifically impossible by Prof. Pritchard in Dict. of the Bible, sub voc. “Star of the Magi.”

The connection of the birth of the Messiah with the appearance of a Star is illustrated by the name Barchochab (“Son of a Star”), assumed by a false Messiah who appeared in the year 120 a. d. It has also been noticed that in the Cartouche or Egyptian royal symbol of Vespasian, the word “God” is for the first time expressed by a Star. (Dr Lauth, Trans. Bib. Arch. Soc. iv. 2.)

Fuente: The Cambridge Bible for Schools and Colleges

Where is he … – There was at that time a prevalent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel Dan 9:25-27, they knew that the period was approaching when he would appear. This personage, they supposed would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews at that time lived in Egypt, in Rome, and in Greece; many, also, had gone to Eastern countries, and in every place they carried their sacred writings, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumor. says: An ancient and settled persuasion prevailed throughout the East that the Fates had decreed some one to proceed from Judea who should attain universal empire. Tacitus, another Roman historian, says: Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should prevail, and that some one should proceed from Judea and possess the dominion. Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born?

His star – Among the ancients the appearance of a new star or comet was regarded as an omen of some remarkable event. Many such appearances are recorded by the Roman historians at the birth or death of distinguished men. Thus they say that at the death of Julius Caesar a comet appeared in the heavens and shone seven days. These wise men also considered this as an evidence that the long-expected Prince was born. It is possible that they had been led to this belief by the prophecy of Balaam, Num 24:17, There shall come a star out of Jacob, etc. What this star was is not known. There have been many conjectures respecting it, but nothing is revealed concerning it. We are not to suppose that it was what we commonly mean by a star. The stars are vast bodies fixed in the heavens, and it is absurd to suppose that one of them was sent to guide the wise men. It is most probable that it was a luminous appearance, or meteor, such as we now see sometimes shoot from the sky, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Luk 2:9; The glory of the Lord shone round about them; i. e., (see the note on this place), a great light appeared shining around them. That light might have been visible from afar, and might have been seen by the wise men in the East.

In the East – This does not mean that they had seen the star to the east of themselves, but that, when they were in the East, they had seen this star. As this star was in the direction of Jerusalem. it must have been west of them. It might be translated, We, being in the East, have seen his star. It is called his star, because they supposed it to be intended to indicate the time and place of his birth.

To worship him – This does not mean that they had come to pay him religious homage, or to adore him They regarded him as the King of the Jews, but there is no evidence that they supposed that he was divine. They came to honor him as a Prince, or a king, not as God. The original word implies no more than this. It means to prostrate oneself before another; to fall down and pay homage to another. This was the mode in which homage was paid to earthly kings, and this they wished to pay to the new-born King of the Jews. See the same meaning of the word in Mat 20:20; Mat 18:26; Act 10:25; Luk 14:10. The English word worship also meant formerly to respect, to honor, to treat with civil reverence (Webster).

Fuente: Albert Barnes’ Notes on the Bible

Mat 2:2

Seen his star.

The guiding star

It was revealed to the shepherds and then to the wise men.

1. The Jews had the priority of time, so also they had a superiority in the manner of the declaration. To one a living angel; to the other an inanimate star.

2. To the shepherds it was done much more feelingly than to the magi, it was loving, joyous, confidential, minute. Fear not, etc.

3. To the Gentile the intimation was distinct, sufficient, but it was a silent finger. But to the shepherds there were voices, a multitude of the heavenly host praising God, etc. We all have a great amount of truth floating in our minds; what we want is, to have it made definite, and brought to a focus. That the star did for them. Probably it so drew them, that they could scarcely resist its attraction. We cannot be too thankful to God for it, that truth as such is fascinating. Every one who has once lost and then recovered a Christian hope will understand the joy of the magi when they saw the star again. As they went, where did they look? Not at the road, nor at their feet, but at the star high up above them. How many go doubtingly, slowly, heavily, wearily, wrongly, because they look at their feet and not at the star. (J. Vaughan, M. A.)

The Saviours star

1. Shine like that star.

2. Speak like that star.

3. Lead like that star. (G. T. Coster.)

The star of grace

Seen-

1. In its creation;

2. In its position;

3. In its motion;

4. In its brightness. Let us follow the guidings of this star.

(1) Diligently;

(2) Lovingly;

(3) Hopefully. (J. M. Ashley.)

The star and the wise men

1. Science helps religion.

2. Nature needs revelation.

3. Knowledge requires action. (T. R. Stevenson.)

Faith a heaven-born insight

There was not much in the appearance of that single star, but it spoke volumes to those men. You know what it is to be walking by the side of some man, and suddenly he leaps aside from you with an exclamation of pleasure, and dives down into some little obscure corner or hedge, and brings up some choice botanical specimen: you know what the feeling is; you have a kind of deep sense of inferiority; your own nature tells you that he possesses some secret knowledge and power that you do not. It is the insight of natural science. Well, the insight is analogous here. Men go through the world, and they see nothing of God nothing of Christ; or what they do see is merely the building ins which Christ dwells-a great deal about His Church, a great deal about His Word, but very little about Himself. The insight is in the Christ-born, the Christ-taught men who perceive Christ in everything. They take Him at every turn, they find Him lurking in every spot, because He is ever in their hearts. These men saw the star. There were thousands about them who looked upon the same star, and saw no meaning in it. It led them through the long desert to kneel before the Satisfier of their hopes. A picture that I once saw will illustrate what I mean. It represented the sea-shore, and standing beside it the great discoverer of the far-off continent of America; in his hand an image, rough-hewn and coarsely coloured; dawning through his eyes a keenness of observation, thought, and reflection-a dawning of some noble purpose. Behind him was the sea, broken by a brisk wind into little, fleecy waves. Beside him was his wife, half indifferent, half curious, looking on almost perplexed at the interest that he manifested. It showed that out of that strange little rough-hewn god there was born the thought of a far-off world to which he would go. But it told more than that. It told of a purpose that was graven in upon his spirit; and though the danger was great, though the sacrifice was the leaving of the wife who leant upon him, yet still, because of the deep thought which had been struck into his soul, he must perforce go, borne by the spirit of enterprise, till he had put his feet upon the far-of/land. It is this insight of enterprise which God gives to His children. The star shot the thought of Christ into the hearts of the wise men, as the rough-hewn image shot into the heart of Columbus the story of the undiscovered continent beyond the seas. So is it with Christs children in this world. They see by an insight of faith what other men do not see. Christs religion vindicates itself by the spiritual insight. (W. B. Carpenter. M. A.)

Silent speech.

Or, if you were at sea, and saw a lighthouse, you know it would say, Keep away from the rocks. Its light through the dark night would speak that to you; or if you lived on a dangerous part of our coast, and heard the signal gun fired by the coastguard men, you would know that that said, A ship is coming on the rocks. Come and help, men of the life-boat, come and help! Or if you saw flags flying from the church tower and malay houses, you know that would speak of glad news, perhaps the birthday of the Queen, or the marriage of one of her children, or the coming of some great man to the town. So the star spoke to the wise men, and it told happy news. (G. T. Coster.)

The joy of a guiding light.-

I was many years ago travelling among the Pyrenees. Our carriage had to go over a mountain, by a road which ran for a great part of the way along the edge of a frightful precipice. The rocks descended to a vast depth, and the river roared below out of sight. There was no wall or hedge on the side of the road. At the post-house at the bottom of the pass we were given horses and a postman to drive them, and we started. Night fell before we reached our destination, black with heavy clouds, obscuring the stars. The horses were wild, unbroken-in colts, and they plunged from side to side. Whether the driver had been drinking or had lost his head in the excitement I cannot say, but he was perfectly unable to control the horses. They dashed from side to side of the road, and the carriage rocked, and the wheels grazed the edge. Every moment we expected one of the horses or the carriage to roll over the edge, when we should all have been dashed to pieces. I was then a little boy, and I sat on my mothers lap. My father, not knowing the danger, had walked on from the post-house by a short cut over the mountains, to the inn at the top of the pass, where we were to spend the night. My mother prepared for her end. The horses were plunging and racing about, so that it was impossible to descend from the carriage. She kissed me, and bade me say my prayers, and her lips moved in prayer also; I felt a shudder run through her at each sway of the carriage towards the edge. All at once, above us, shone out ,a bright light. The postman shouted, the horses seemed to become less restive. A strong hand was laid on their reins, the carriage was stopped, and my fathers voice was heard. He had arrived at the top of the pass long before us, and, uneasy at the delay, had walked down to meet us. The light we saw was in a window of the posthouse, set as a guide to travellers. I cannot describe to you the relief, the joy, that rose in our hearts when we saw that guiding light, and when we heard the voice. We knew then that we were safe, following the ray of light we should reach our place of rest, guided by the firm hand on the bits of the untamed horses, we should be safe from being flung down the abyss. Our course through life is like that mountain journey. These wild undisciplined horses, ready to bring us to destruction, are our passions, the driver is conscience, the light is revealed truth, and He who meets us on our way and guides us is our Heavenly Father. (Baring-Gould.)

A boy who followed the star of right

When Whitefield (the great preacher) went to America (he went five times), he stood on the steps of the Court-house in Philadelphia, and preached to the people; and there was amongst the crowd a little boy. The little boy saw that Mr. George Whitefield could not see to read his Bible very well, so he got his lantern, and lit it, and held the lantern for Mr. Whitefield to see to read by. Mr. Whitefield was very much obliged to him. The little boy listened-with all his might and main-to Mr. Whitefields preaching. He listened so much, that he let the lantern tumble down, and it was broken all to pieces. Many years afterwards Mr. Whitefield came back again to America, on his fifth journey. He stopped at the house of a minister, who said to him one day: Do you remember, sir, preaching once in Philadelphia, and a little boy, who was holding the lantern, dropped it, and broke it? That I do, said Mr. Whitefield, and I would give anything in the world to know what has become of that little boy. The minister said, I was the little boy, sir. I held the lantern. I listened to you. I let it drop. Your preaching made me what I am, a Christian minister. He followed the star. (J. Vaughan.)

False lights.-

Of olden times on the coast of Cornwall there were wreckers. These men tied a lantern on the head of an ass, and drove the animal along the heights that fringe the shore. Ships at sea saw this light, and thinking them to be guides where open water was, ran towards them, fell on rocks, and were dashed to pieces. Then the wreckers came down to the shore, and took from the wrecked ship all that could be saved. There are a host of these false signals about in the religious world, leading men to destruction. What, then, are we to do? Look to the lighthouse of the Church, built by the hands of Jesus Christ. In it He has set the clear, steady light of revealed truth. (Baring Gould.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. We have seen his star] Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Nu 24:17. See the note there.

In the east] , At its rise. and are used in the New Testament for east and west.

To worship him.] Or, To do him homage; . The word , which is compounded of , to, and , a dog, signifies to crouch and fawn like a dog at his master’s feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. AYEEN AKBERY, vol. iii. p. 227.

As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See Clarke on Mt 2:9.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Jerusalem was the metropolis of Judea; thither they come, as to the most likely place where to receive satisfaction. Of whom they inquired the Scripture saith not, but it is observable that they took notice that there was a person born who was to be an illustrious King of the Jewish nation, they speak not at all doubtfully as to that. This information they doubtless had from a Divine revelation, for although there was an extraordinary star appeared, which might let them know that God had produced, or was producing, so extraordinary a work of providence in the world, yet without a supernatural interpreter they could not have made so true and particular interpretation of it, as upon the sight of it to have come with such a confidence to Jerusalem, affirming that there was a King of the Jews born, and that this was his star, a light which God had put forth to direct that part of the world to the true Messiah. All guesses at the nature of this star, and the means how the wise men came to know that the King of the Jews was born upon the sight of it, and its motion, are great uncertainties; God undoubtedly revealed the thing unto them, and caused this extraordinary star, as at first to appear to confirm what he told them, so at last to appear directing them to the very house in which the young Child with his mother were.

And are come to worship him: whether worshipping here signifieth only a civil honour, which those Eastern nations ordinarily gave unto great princes, or that religious homage and adoration which was due unto the Messias, is variously opened by interpreters. It is said, Mat 2:11, they fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, frankincense, and myrrh. This might be upon a civil or upon a religious account; and doubtless was according to the revelation which they had, concerning which nothing can be certainly determined.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Saying, Where is he that is bornKing of the Jews?From this it would seem they were notthemselves Jews. (Compare the language of the Roman governor, Joh18:33, and of the Roman soldiers, Mt27:29, with the very different language of the Jews themselves,Mt 27:42, c.). The Romanhistorians, SUETONIUS andTACITUS, bear witness toan expectation, prevalent in the East, that out of Judea should arisea sovereign of the world.

for we have seen his star inthe eastMuch has been written on the subject of this star butfrom all that is here said it is perhaps safest to regard it assimply a luminous meteor, which appeared under special laws and for aspecial purpose.

and are come to worshiphimto do Him homage, as the word signifies; the nature of thathomage depending on the circumstances of the case. That not civil butreligious homage is meant here is plain from the whole strain of thenarrative, and particularly Mt2:11. Doubtless these simple strangers expected all Jerusalem tobe full of its new-born King, and the time, place, and circumstancesof His birth to be familiar to every one. Little would they thinkthat the first announcement of His birth would come from themselves,and still less could they anticipate the startling, instead oftransporting, effect which it would produceelse they wouldprobably have sought their information regarding His birthplace insome other quarter. But God overruled it to draw forth a nobletestimony to the predicted birthplace of Messiah from the highestecclesiastical authority in the nation.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Saying, where is he that is born king of the Jews?…. These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is,

for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot i is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ’s birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is “the root and offspring of David, and the bright and morning star”, Re 22:16. This they saw “in the east”; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam’s which is thus expressed, “there shall come a star out of Jacob, and a sceptre shall rise out of Israel”, Nu 24:17 which is owned by some Jewish writers k to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah’s titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them “the son of a star”; but when he was discovered to be an impostor, they called him “the son of a lie”: but I rather take it to be a sign of the Messiah’s coming, and the meaning is, when a star shall “walk” or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born l. Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms m what I have now mentioned, relates n the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter:

“A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.”

If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah’s coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said o

“The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;”

and in another place, p

“When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours–and all men shall see it:”

once more it is affirmed as a tradition q that

“The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament–and then shall the king Messiah be revealed in all the world.”

Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said r that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls s “Caesaris Astrum”, “Caesar’s star”, is this very star, which he in complaisance to that monarch ascribes to him. Pliny t makes mention

“of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.”

If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, u it is much to the purpose, and is as follows:

“There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.”

The end proposed by them in taking such a journey is expressed,

and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews.

i Harmony, p. 205, 437, 438, Vol. I. Hor. Heb. p. 109. Vol. II. k Targum Onk. Jon. & Aben Ezra in loc. Zohar. in Exod. fol. 4. 1. Abarbinel Mashmia Jeshua, fol. 4. 3. Tzeror Hamor, fol. 126. 3. l See my book of the “Prophecies of the Messiah”, c. 7. p. 119, &c. m Abulpharag. Hist. Dynast. p. 54. n lb. p. 70. o Zohar. in Gen. fol. 74. 3. p Zohar. in Exod. fol. 3. 3, 4. q lb. in Numb. fol 85. 4. and 86. 1. r Vid. Wolf. Bibl. Heb. p. 1156. s Eclog. 9. v. 47. t Nat. Hist. l. 2. c. 25. u Vid. Fabricii Bibliothec. Latin. p. 142-146.

Fuente: John Gill’s Exposition of the Entire Bible

For we saw his star in the east ( ). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words “in the east” are probably to be taken with “we saw” i.e. we were in the east when we saw it, or still more probably “we saw his star at its rising” or “when it rose” as Moffatt puts it. The singular form here ( ) does sometimes mean “east” (Re 21:13), though the plural is more common as in Mt 2:1. In Lu 1:78 the singular means dawn as the verb () does in Mt 4:16 (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (Journal of Theological Studies, 1902, p. 524) “refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf. Mt 18:10) of a great man” (McNeile). They came to worship the newly born king of the Jews. Seneca (Epistle 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (De Divin. i. 47) “refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born” (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God’s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

Fuente: Robertson’s Word Pictures in the New Testament

The east [] . Literally, the rising. Some commentators prefer to render at its rising, or when it rose. In Luk 1:78, the word is translated dayspring, or dawn. The kindred verb occurs in Mt 4:16, “light did spring up” [] .

Fuente: Vincent’s Word Studies in the New Testament

1) “Saying, where is he that is born king of the Jews?” (legontes pou estin ho techtheis Basileus ton loudaion) “Repeatedly saying, where is the one who is born king of the Jews?” The term “The King” is one of the titles of Jesus in the Holy Bible, Psa 10:16; 1Ti 1:17. He is “head of the church” but not “King” of the church, Eph 1:22, but is to be king over all Israel and the world, Luk 1:31-33; Mat 15:24. He was the Sceptre out of Judah, Gen 49:10; and He was that seed of David, of the family of David, of the tribe of Judah, born in Bethlehem of Judea, Luk 2:1-4.

2) “For we have seen his star in the east,” (eidomen gar autou ton astera en te anatole) “Because we saw his individual star in the east;” Jesus was that specific Star foreseen and foretold by Balaam as one that should come “out of Jacob” and that “Sceptre” that should rise out of Israel Num 24:17; Gen 49:10. He is the brightest Star of astrology, the bright and morning Star who still shines to guide men aright.

3) “And are come to worship him.” (kai elthomen proskeuesal auto) “And came to worship him;” Wise men still seek Jesus as their Savior and their guide, Isa 55:6-70. In seeking to please Him, Joh 4:24; Pro 3:3-5; Jas 1:22; Eph 2:10. Whether these wise men were Jews or Gentiles is not known, but that they sought, found, and worshipped the Savior is known.

Fuente: Garner-Howes Baptist Commentary

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. (180) 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, (181) 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.

(180) “ Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy.” — “That there they might be as heralds, to carry the tidings of the new King.”

(181) “ Persico more;” — “ selon la coustume de leur pays;” — “according to the custom of their country.”

Fuente: Calvin’s Complete Commentary

(2) Where is he . . .?The Magi express here the feeling which the Roman historians, Tacitus and Suetonius, tell us sixty or seventy years later had been for a long time very widely diffused. Everywhere throughout the East men were looking for the advent of a great king who was to rise from among the Jews. The expectation partly rested on such Messianic prophecies of Isaiah as Isaiah 9, 11, partly on the later predictions of Daniel 7. It had fermented in the minds of men, heathens as well as Jews, and would have led them to welcome Jesus as the Christ had He come in accordance with their expectations. As it was, He came precisely as they did not expect Him, shattering their earthly hopes to pieces, and so they did not receive Him.

We have seen his star in the east.Here again we enter on questions which we cannot answer. Was the star (as Kepler conjectured) naturalthe conjuncture of the planets Jupiter and Saturn appearing as a single star of special brightnessor supernatural; visible to all beholders, or to the Magi only? Astronomy is against the first view, by showing that the planets at their nearest were divided by the apparent diameter of the moon. The last hypothesis introduces a fresh miracle without a shadow of authority from Scripture. We must be content to remain in ignorance. We know too little of the astrology of that period to determine what star might or might not seem to those who watched the heavens as the precursor of a great king. Any star (as e.g., that which was connected with the birth of Csar) might, under given rules of art, acquire a new significance. Stories, not necessarily legends, of the appearances of such stars gathered round the births of Alexander the Great and Mithridates as well as Csar. The language of Balaam as to the Star that was to rise out of Jacob (Num. 24:17) implied the existence of such an association of thoughts then, and tended to perpetuate it. As late as the reign of Hadrian, the rebel chief who headed the insurrection of the Jews took the name of Bar-cochab, the Son of a Star. Without building too much on uncertain data, we may, however, at least believe that the wise men were Gentiles. They do not ask for our king, but for the king of the Jews; and yet, though Gentiles, they were sharers in the Messianic hopes of the Jews. They came to worship, i.e., to do homage, as subjects of the new-born King. They were watchers of the signs of the heavens, and when they saw what they interpreted as the sign that the King had come, they undertook a four months journey (if they came from Babylon, Ezr. 7:9; more, if they came from Persia), partly, perhaps, led by the position of the star (though this is not stated), partly naturally making their way to Jerusalem, as certain to hear there some tidings of the Jewish King.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. King of the Jews If these Magi were indeed Gentiles, they were fully indoctrinated into the understanding that the future Saviour was to be a Jew, and a king of the Jews. They came in quest of a Jewish Messiah.

Have seen his star in the east A close inspection of the words will, perhaps, disperse some gratuitous impressions: 1. The star did not stand over Jerusalem. Otherwise it would have been as visible to the Jews as to them; and they would not have said, “We have seen his star in the east;” that is, we in the east saw his star; but they would have said, “Yonder is his star in the firmament.” The star very plainly was not at that moment visible to the Magi, and for that reason they were inquiring his place. 2. There is no proof that the star guided them on their way from their own country to Jerusalem. At Jerusalem they only affirm that they saw his star when they were in the east, before they started; not that they were guided on the way, or see it now. 3. It is plain that this star is no ordinary member of the firmament. It is his star, and not a star that existed independently of him.

Now we are not informed how they learned the star was his. At any rate, some divine revelation must have been given with the star. The angels who appeared to the shepherds explained themselves verbally; the Divine giver of his star no doubt explained it by words, or by prophetic impulse, to be his.

And now what was the star? To this some have answered that it was a conjunction of planets, which astronomy shows to have taken place at that time; and which, to the eye, would appear as one very luminous star. The Magi saw this, and, influenced by the expectation derived from prophecy, then widely existing through the East, that Messiah was soon to be born, they started for Jerusalem to make inquiry. No commentator states this theory more plausibly than Alford. But it fails to meet the facts. How could such a star reappear (see comment on Mat 2:9-10) on their way toward Bethlehem, go before them, and indicate the very “house” (Mat 2:11) where the young child was?

There is then left us but one plain view of this star. It was a luminous orb, divinely and specially given, and divinely explained, as a signal of the Saviour’s birth. It is called a star from its visible form. Just as the angels are called men, because they were men by form though not by nature, so this orb is called a star, because though not so by nature, it is by form.

The submission of the Jews to Jesus was typified by the shepherds; the submission of the Gentiles by the Magi. The former were informed by angels; the latter by a star.

This was perhaps the star seen in prophetic vision by the Gentile Balaam, as being far distant from himself in time: “I shall see him, but not now; I shall behold him, but not nigh; there shall come a STAR out of Jacob, and a sceptre shall rise out of Israel.” Num 24:17. And by the coming of the Magi was fulfiled in type, “the Gentiles shall come to thy light, and kings to the brightness of thy rising.” Isa 60:3. These Magi were as the ambassadors of the Gentile nations. To worship him As king and Saviour.

Fuente: Whedon’s Commentary on the Old and New Testaments

The message of the Magi was brief:

v. 2. Saying, Where is He that is born King of the Jews? For we have seen His star in the East, and are come to worship Him.

There was an assertion contained in their question. Their knowledge was definite as to His having been born. It was a fact beyond question or discussion. A Child has been born that is King of the Jews; His kingship is even now established beyond a doubt. The evidence which the Magi adduce for their belief is sensational. They had seen a star in its rising, just as soon as the phenomenon became visible; not any star, not a meteor provided for the occasion, not a comet of peculiar brilliance, not an extraordinary conjunction of planets, but His star, a star which was set in the firmament, or which flashed forth at just this time with unusual brightness. The appearance and, according to verse 9, also the guidance of this star was to them a definite sign, an unmistakable token of the fulfillment of a prophecy, tradition, or revelation which was known to them. It may have been that the prophecy of Balaam, Num 24:17, had been explained by their teachers as referring to an actual, physical star, or it may he, as the medieval legend, which is embodied in the Old Saxon poem of The Heliand , has it, that Daniel transmitted to the learned men of the East a tradition concerning this particular star. At any rate, they had come to worship Him whose coming the star indicated, to give Him divine homage and adoration by a gesture or ceremony of abject submission, placing themselves and all their possessions at His disposal.

The effect of this startling announcement:

v. 3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

The consternation of Herod may be explained in two ways. As king, because of his position as king, Herod was troubled. Having himself reached his position of ruling sovereign by methods which were not at all unobjectionable, the foreigner and usurper feared a rival, and the tyrant feared the joyful acceptance of the rival by the people. At the same time, Herod felt a dread since it was freely predicted that a great personage, the Messiah, the King of the Jews, should judge both the nation and the world, and Herod’s conscience was not clean. On the other hand, the people were excited for different reasons. Their alarm was due to a bad conscience and the feeling of guilt because of their hypocrisy and selfishness which was sure to be found out by the Messiah, but mingled with this was the excitement of expecting a deliverer from the yoke of Rome, a hope which had been carefully cherished by the Pharisees.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 2:2. Saying, &c. Saying, Where is this new-born king of the Jews? Campbell. There does not seem to be any need of supposing, with some of the fathers, that the wise men knew the signification of this star which they saw while they were in the east, by comparing it with Balaam’s prophesy, Num 24:17 or Daniel’s, Dan 2:44; Dan 9:25. Nor can we think, as Grotius seems to intimate, that they discovered it by the rules of their art. It is much more probable that they learned it by a divine revelation, by which it is plain they were guided in their return. See Mat 2:12. It was a common observation among the ancients, that the appearance of a new star denoted either the birth or death of great men. Chalcidius, in his comment upon Plato, mentions the appearance of this star in a very remarkable manner; “as foretelling the descent of a god upon earth, for the preservation of mankind; and as occasioning some wise men among the Chaldeans to go in search of him, and pay him adoration.” Dr. Doddridge and others render the latter clause of the verse, And are come to prostrate ourselves before him.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 2:2 . ] Reason of the question. “De re deque tempore ita certi sunt, ut tantum quaerant ubi ,” Bengel.

] that is, the star which indicates Him . We are to think of a strange star, which had not previously been seen by them, from the rising of which they had inferred the birth of the new King of the Jews, in accordance with their astrological rules. Here we must observe the emphasis on the , which is placed first, the star which refers to Him , and to no other. From the word (not ) it is indisputably certain, Mat 2:8 , that it is not a constellation which is meant. This is in answer to Kepler, de J. Chr. servator. nostri vero anno natalitio , 1605; Mnter, Ideler, Paulus, Neander, Olshausen (with hesitation), Krabbe, Wieseler, Ebrard, who think of a very close conjunction, which occurred in the year 747 U.C., of Jupiter and Saturn in the sign of the fishes; where Ebrard, however, keeping more closely to the word , is of opinion that it is not that constellation itself, but the new star of the first magnitude, which Kepler saw appear in the year 1604 at the conjunction of Jupiter and Saturn, and again disappear in 1605; whilst Wieseler summons to his aid a comet which was observed in China in 750. The Jew Abarbanel in his Commentary on Daniel (1547) inferred, from a similar conjunction in the year 1463, that the birth of the Messiah was at hand, and indicates the sign of the fishes as that which is of importance for the Jews. If Mat 2:9 , however, points only to a miraculous star, to one that went and stood in a miraculous manner, then it is evident that neither a comet (Origen, Michaelis, Rosenmller), nor a fixed star , nor a planet , nor even a meteor , is what is meant, which by itself might signify (Schaefer, ad Apoll. Rh . II. p. 206). The Fathers of the church (in Suicer, sub ) thought even of an angel. The glory of the star is wonderfully portrayed in Ignatius, Eph . 19 (sun, moon, and stars, illuminated by it, surround it as a choir), Protev. Jac . xxi. See Thilo, ad Cod. apocr . I. p. 390 f. The universal belief of antiquity was, that the appearance of stars denoted great changes, and especially the birth of men of importance. Wetstein in loc . The Jews in particular believed, in accordance with the Messianic passage, Num 24:17 (see Baur, alttest. Weissag . I., 1861, p. 346 ff.), in a star of the Messiah; Bertholdt, Christolog. Jud . p. 55 ff.

] Several commentators (Hammond, Paulus, Fritzsche, Ebrard, Wieseler, Ewald) translate: in the rising . Comp. Luk 1:78 ; Wis 16:28 ; 2Ma 10:28 ; 2 Maccabees 3 Esdr. Mat 5:47 ; Plat. Polit . p. 269 A; Locr. p. 96 D; Stob. Ecl. Phys . i. 20; Polybius, xi. 22. 6. In this way the corresponds to the . And as the ordinary explanation, “ in the East ” (Luther), in accordance with Mat 2:1 , and especially with the current usage of the word, which in the singular only rarely denotes the East (as in Herodian, iii. 5. 1, ii. 8. 18), would lead us to expect the plural (Gen 2:8 ; Jdg 8:11 ; Eze 11:1 ; Eze 47:8 ; Bar 4:36 f.; 3Ma 4:15 ; Herod. iv. 8; Polyb. xi. 6. 4, ii. 14. 4), the first rendering is to be preferred. Comp. regarding the use of the word to denote the rising of stars, Valckenaer, ad Eur. Phoen . 506.

] , to show reverence and submission to any one by bowing down with the face toward the ground. Gen 19:1 ; Gen 18:2 ; Gen 42:6 ; Gen 48:12 ; Herod. i. 134; Nep. Con. iii.; Curtius, v. 2, vi. 6. See Hoelemann, Bibelstud. I. p. 96 ff. To connect it with the dative (instead of the accus.) is a usage of the later Greek. Lobeck, ad Phryn. p. 463.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

I should be led to conceive, that this visit of the Wise Men was not immediately on the birth of Christ, but perhaps a considerable time after. Some have thought nearly two years. For as the flight into Egypt could not have been so immediately on the birth, we may, reasonably infer, that the over-ruling providence of the LORD, did, in this instance, as in that of Moses, conceal the wonderful event to the most suited time for discovery. Exo 2:2 . I mention this the rather, because it is no uncommon thing to behold representations of the virgin, and an infant, in pictures, by way of setting forth the nativity. Alas! how senseless and unbecoming are all such things in relation to the solemn subjects of holy scripture! And how much they degrade what they mean to embellish! – In relation to those wise men, we are wholly at conjecture who they were, or from whence, (more than from the East,) they came. Some have thought that they were men who practiced magic, like Balaam. And it is remarkable, that this man prophesied of a star which should come out of Jacob. Num 24:17 . And Jesus himself is called the bright, and morning star. Rev 22:16 . But be this as it may, certain it is that an angel from heaven proclaimed to the Jewish shepherds the birth of Christ. And why should it be thought incredible, that the same glorious intelligence was communicated to Gentile philosophers by the ministry of a star? Reader! let us both pause over this account of the wise men. Did they come from the East, over vast regions, to hail the Savior? And shall not we feel constrained to welcome his approach? Did the LORD hang out in the heavens a light so direct to point to Jesus? And shall not you and I hope, that he will send out his light and his truth to guide us unto Jesus? Surely the grace shewn to those Gentiles ought to encourage us!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

Ver. 2. Saying, Where is he that is born King of the Jews? ] As presupposing a common notice. But the “kingdom of God cometh not by observation,” Luk 17:21 , neither is it of this world. Christ is somewhat an obscure King here, as Melchisedec was; and his kingdom consists in righteousness, and peace, and joy in the Holy Ghost, which the stranger worldling meddles not with, Pro 14:10 ; Rom 14:17 . The cock on the dunghill esteems not this jewel.

For we have seen his star in the East ] Some rumour of the star of Jacob they had heard and received, likely, either from Balaam’s prophecy, Num 24:17 , who was an East countryman; or from the Chaldean sibyl, or from the Jews in the Babylonish captivity; and now they make their use of it. (Hugo. Postill.) But the Scripture giveth more grace, Jas 4:6 . Only take heed that “ye receive not the grace of God in vain,” 2Co 6:1 .

And are come to worship him ] With a religious worship; to kiss at his mouth, as the word signifieth; and as Pharaoh said to Joseph, they shall all kiss at thy mouth. Woe worth to us, if we kiss not the Son with a kiss of faith and love ( ), since he is now so clearly revealed unto us, not by the sight of one star only, as to these, but by a whole heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of prophecy (how much more is this true of the holy Gospel?) more sure than the voice that came from heaven in the holy Mount (saith St Peter), whereunto we shall do well to take heed, as unto a light shining in a dark place, 2Pe 1:19 . Besides the works of God, those regii professores, as one calleth them, those catholic preachers, Psa 19:2-3 , those real postills of the divinity, Christ is purposely compared to sensible objects, as to the sun, stars, rose, rock, &c., that through the creatures, as so many optic glasses, we might see him that is invisible, having the eyes of our mind turned towards Christ, as the faces of the cherubim were toward the mercy seat.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2. ] (Much has been said and written on the following note in no friendly spirit; but, for the most part, in entire misunderstanding of its drift and character. It seems to me that the preliminary question for us is, Have we here in the sacred text a miracle, or have we some natural appearance which God in His Providence used as a means of indicating to the magi the birth of His Son? Different minds may feel differently as to the answer to this question: but I submit that it is not for any man to charge another, who is as firm a believer in the facts related in the sacred text as he himself can be, with weakening that belief, because he feels an honest conviction that it is here relating, not a miracle but a natural appearance. It is, of course, the far safer way, as far as reputation is concerned, to introduce miraculous agency wherever possible: but the present Editor aims at truth, not popularity.) This expression of the magi, we have seen his star, does not seem to point to any miraculous appearance , but to something observed in the course of their watching the heavens. We know the magi to have been devoted to astrology: and on comparing the language of our text with this undoubted fact, I confess that it appears to me the most ingenuous way, fairly to take account of that fact in our exegesis, and not to shelter ourselves from an apparent difficulty by the convenient but forced hypothesis of a miracle . Wherever supernatural agency is asserted, or may be reasonably inferred, I shall ever be found foremost to insist on its recognition, and impugn every device of rationalism or semi-rationalism; but it does not therefore follow that I should consent to attempts, however well meant, to introduce miraculous interference where it does not appear to be borne out by the narrative . The principle on which this commentary is conducted, is that of honestly endeavouring to ascertain the sense of the sacred text, without regard to any preconceived systems, and fearless of any possible consequences . And if the scientific or historical researches of others seem to contribute to this, my readers will find them, as far as they have fallen within my observation, made use of for that purpose. Now we learn from astronomical calculations, that a remarkable conjunction of the planets of our system took place a short time before the birth of our Lord. (I may premise, that the whole of the statements in this note have been remarkably confirmed, except in the detail now corrected, “that an ordinary eye would regard them (the planets) as one star of surpassing brightness,” by the Rev. C. Pritchard, in a paper read by him before the Royal Astronomical Society, containing his calculations of the times and nearnesses of the conjunctions, as verified by the Astronomer Royal at Greenwich. The exact days and hours have been inserted below from Mr. Pritchard’s paper.) In the year of Rome 747, on the 20th of May (29th, Pritchard), there was a conjunction of Jupiter and Saturn in the 20th degree of the constellation Pisces, close to the first point of Aries, which was the part of the heavens noted in astrological science as that in which the signs denoted the greatest and most noble events. On the 27th of October (29th Sept., Pritchard), in the same year, another conjunction of the same planets took place, in the 16th degree of Pisces: and on the 12th of November (5th Dec., Pritchard), a third, in the 15th degree of the same sign. (Ideler, Handbuch der Chronologie, ii. 329, sqq., also Winer, Realwrterbuch, under ‘Stern der Weisen,’ which see.) Supposing the magi to have seen the first of these conjunctions, they saw it actually in the East; for on the 29th of May it would rise 3 hours before sunrise (Pritchard). If they then took their journey, and arrived at Jerusalem in a little more than five months (the journey from Babylon took Ezra four months, see Ezr 7:9 ), if they performed the route from Jerusalem to Bethlehem in the evening, as is implied, the December conjunction , in 15 of Pisces, would be before them in the direction of Bethlehem . (“1 hour east of the meridian at sunset.” Pritchard.) These circumstances would seem to form a remarkable coincidence with the history in our text. They are in no way inconsistent with the word , which cannot surely (see below) be pressed to its mere literal sense of one single star, but understood in its wider astrological meaning: nor is this explanation of the star directing them to Bethlehem at all repugnant to the plain words of Mat 2:9-10 , importing its motion from S.E. towards S.W., the direction of Bethlehem. We may further observe, that no part of the text respecting the star, asserts, or even implies, a miracle; and that the very slight apparent inconsistencies with the above explanation are no more than the report of the magi themselves, and the general belief of the age would render unavoidable. If this subservience of the superstitions of astrology to the Divine purposes be objected to, we may answer with Wetstein, ‘Superest igitur ut illos ex regulis artis su hoc habuisse existimemus: qu licet certissime futilis, vana, atque fallax esset, casu tamen aliquando in verum incidere potuit. Admirabilis hinc elucet sapientia Dei, qui hominum erroribus et sceleribus usus Josephum per scelus fratrum in gyptum deduxit, regem Babelis per haruspicia et sortes Judis immisit, (Ezech. Mat 21:21-22 ) et magos hic per astrologiam ad Christum direxit.’

It may be remarked that Abarbanel the Jew, who knew nothing of this conjunction, relates it (Maajne haschnah, cited by Mnter in Ebrard, Wissensch. Kritik, p. 248) as a tradition, that no conjunction could be of mightier import than that of Jupiter and Saturn, which planets were in conjunction A.M. 2365, before the birth of Moses, in the sign of Pisces; and thence remarks that that sign was the most significant one for the Jews . From this consideration he concludes that the conjunction of these planets in that sign, in his own time (A.D. 1463), betokened the near approach of the birth of the Messiah. And as the Jews did not invent astrology, but learnt it from the Chaldans, this idea, that a conjunction in Pisces betokened some great event in Juda, must have prevailed among Chaldan astrologers. (It is fair to notice the influence on the position maintained in this note of the fact which Mr. Pritchard seems to have substantiated, that the planets did not, during the year B.C. 7, approach each other so as to be mistaken by any eye for one star: indeed not “within double the apparent diameter of the moon.” I submit, that even if this were so, the inference in the note remains as it was. The conjunction of the two planets , complete or incomplete, would be that which would bear astrological significance, not their looking like one star. The two bright planets seen in the east, the two bright planets standing over Bethlehem, these would on each occasion have arrested the attention of the magi; and this appearance would have been denominated by them . To object that it is , not , is surely mere trifling: the appearance could not be called “ , a constellation,” as required by Bp. Wordsworth, who suggests the ingenious solution for all the difficulties of the narrative, that “the star, it is probable, was visible to the magi alone .”)

. ] Not ‘ at its rising ,’ in which case we should expect to find , if not here, certainly in Mat 2:9 , but in the East, i.e. either in the Eastern country from which they came , or in the Eastern quarter of the heavens , as above explained. In Mat 2:9 , . . is opposed to .

] To do homage to him, in the Eastern fashion of prostration. ‘Necesse est enim, si in conspectum veneris, venerari te Regem, quod illi vocant.’ Corn. Nep. Conon, 3.

Fuente: Henry Alford’s Greek Testament

Mat 2:2 , : the inquiry of the Magi. It is very laconic, combining an assertion with a question. The assertion is contained in . That a king of the Jews had been born was their inference from the star they had seen, and what they said was in effect thus: that a king has been born somewhere in this land we know from a star we have seen arising, and we desire to know where he can be found: “insigne hoc concisae orationis exemplum,” Fritzsche. The Messianic hope of the Jews, and the aspiration after world-wide dominion connected with it, were known to the outside world, according to the testimony of non-Christian writers such as Josephus and Tacitus. The visit of the Magi in quest of the new-born king is not incredible. , we saw His star in its rising , not in the east, as in A. V [4] , the plural being used for that in Mat 2:1 . Always on the outlook, no heavenly phenomenon escaped them; it was visible as soon as it appeared above the horizon. , what was this celestial portent? Was it phenomenal only? an appearance in the heavens miraculously produced to guide the wise men to Judaea and Bethlehem; or a real astronomical object, a rare conjunction of planets, or a new star appearing, and invested by men addicted to astrology with a certain significance; or mythical, neither a miraculous nor a natural phenomenon, but a creation of the religious imagination working on slender data, such as the Star of Jacob in Balaam’s prophecies? All these views have been held. Some of the fathers, especially Chrysostom, advocated the first, viz. , that it were a star, not , but . Harons were such as these: it moved from north to south; it appeared in the daytime while the sun shone; it appeared and disappeared; it descended down to the house where the child lay, and so indicated the spot, which could not be done by a star in the sky (Hom. vi.). Some modern commentators have laid under contribution the investigations of astronomers, and supposed the to have been one of several rare conjunctions of planets occurring about the beginning of our era or a comet observed in China. Vide the elaborate note in Alford’s Greek Testament. The third view is in favour with students of comparative religion and of criticism, who lay stress on the fact that in ancient times the appearance of a star was expected at the birth of all great men (De Wette), and who expect mythological elements in the N. T. as well as in the Old. ( vide Fritzsche, Strauss, L. J. , and Holtzmann in H. C.) These diverse theories will probably always find their abettors; the first among the devout to whom the miraculous is no stumbling-block, the second among those who while accepting the miraculous desire to reduce it to a minimum, or at least to avoid its unnecessary extension, the third among men of naturalistic proclivities. I do not profess to be able to settle the question. I content myself with expressing general acquiescence in the idea thrown out by Spinoza in his discussion on prophecy in the Tractatus theologico-politicus , that in the case of the Magi we have an instance of a sign given, accommodated to the false opinions of men, to guide them to the truth. The whole system of astrology was a delusion, yet it might be used by Providence to guide seekers after God. The expectation of an epochmaking birth was current in the east, spread by Babylonian Jews. That it might interest Magians there is no wise incredible; that their astrological lore might lead them to connect some unknown celestial phenomenon with the prevalent expectation is likewise credible. On the other hand, that legendary elements might get mixed up in the Christian tradition of the star-guided visit must be admitted to be possible. It remains to add that the use of the word , not , has been supposed to have an important bearing on the question as to the nature of the phenomenon. means an individual star, a constellation. But in the N. T. this distinction is not observed. ( vide Luk 21:25 ; Act 27:20 ; Heb 11:12 ; and Grimm’s Lexicon on the two words.)

[4] Authorised Version.

Fuente: The Expositors Greek Testament by Robertson

Where . . . ? This is the first question in the N.T. See note on the first question in the O.T. (Gen 3:9).

is born = has been brought forth: see note on Mat 1:2.

we have seen = we saw: i.e. we being in the east saw.

His star. All questions are settled if we regard this as miraculous. Compare Num 24:15-19.

are come = we came.

worship = do homage. Greek. proskuneo. See App-137.

Fuente: Companion Bible Notes, Appendices and Graphics

2. ] (Much has been said and written on the following note in no friendly spirit; but, for the most part, in entire misunderstanding of its drift and character. It seems to me that the preliminary question for us is, Have we here in the sacred text a miracle, or have we some natural appearance which God in His Providence used as a means of indicating to the magi the birth of His Son? Different minds may feel differently as to the answer to this question: but I submit that it is not for any man to charge another, who is as firm a believer in the facts related in the sacred text as he himself can be, with weakening that belief, because he feels an honest conviction that it is here relating, not a miracle but a natural appearance. It is, of course, the far safer way, as far as reputation is concerned, to introduce miraculous agency wherever possible: but the present Editor aims at truth, not popularity.) This expression of the magi, we have seen his star, does not seem to point to any miraculous appearance, but to something observed in the course of their watching the heavens. We know the magi to have been devoted to astrology: and on comparing the language of our text with this undoubted fact, I confess that it appears to me the most ingenuous way, fairly to take account of that fact in our exegesis, and not to shelter ourselves from an apparent difficulty by the convenient but forced hypothesis of a miracle. Wherever supernatural agency is asserted, or may be reasonably inferred, I shall ever be found foremost to insist on its recognition, and impugn every device of rationalism or semi-rationalism; but it does not therefore follow that I should consent to attempts, however well meant, to introduce miraculous interference where it does not appear to be borne out by the narrative. The principle on which this commentary is conducted, is that of honestly endeavouring to ascertain the sense of the sacred text, without regard to any preconceived systems, and fearless of any possible consequences. And if the scientific or historical researches of others seem to contribute to this, my readers will find them, as far as they have fallen within my observation, made use of for that purpose. Now we learn from astronomical calculations, that a remarkable conjunction of the planets of our system took place a short time before the birth of our Lord. (I may premise, that the whole of the statements in this note have been remarkably confirmed, except in the detail now corrected, that an ordinary eye would regard them (the planets) as one star of surpassing brightness, by the Rev. C. Pritchard, in a paper read by him before the Royal Astronomical Society, containing his calculations of the times and nearnesses of the conjunctions, as verified by the Astronomer Royal at Greenwich. The exact days and hours have been inserted below from Mr. Pritchards paper.) In the year of Rome 747, on the 20th of May (29th, Pritchard), there was a conjunction of Jupiter and Saturn in the 20th degree of the constellation Pisces, close to the first point of Aries, which was the part of the heavens noted in astrological science as that in which the signs denoted the greatest and most noble events. On the 27th of October (29th Sept., Pritchard), in the same year, another conjunction of the same planets took place, in the 16th degree of Pisces: and on the 12th of November (5th Dec., Pritchard), a third, in the 15th degree of the same sign. (Ideler, Handbuch der Chronologie, ii. 329, sqq., also Winer, Realwrterbuch, under Stern der Weisen, which see.) Supposing the magi to have seen the first of these conjunctions, they saw it actually in the East; for on the 29th of May it would rise 3 hours before sunrise (Pritchard). If they then took their journey, and arrived at Jerusalem in a little more than five months (the journey from Babylon took Ezra four months, see Ezr 7:9), if they performed the route from Jerusalem to Bethlehem in the evening, as is implied, the December conjunction, in 15 of Pisces, would be before them in the direction of Bethlehem. (1 hour east of the meridian at sunset. Pritchard.) These circumstances would seem to form a remarkable coincidence with the history in our text. They are in no way inconsistent with the word , which cannot surely (see below) be pressed to its mere literal sense of one single star, but understood in its wider astrological meaning: nor is this explanation of the star directing them to Bethlehem at all repugnant to the plain words of Mat 2:9-10, importing its motion from S.E. towards S.W., the direction of Bethlehem. We may further observe, that no part of the text respecting the star, asserts, or even implies, a miracle; and that the very slight apparent inconsistencies with the above explanation are no more than the report of the magi themselves, and the general belief of the age would render unavoidable. If this subservience of the superstitions of astrology to the Divine purposes be objected to, we may answer with Wetstein, Superest igitur ut illos ex regulis artis su hoc habuisse existimemus: qu licet certissime futilis, vana, atque fallax esset, casu tamen aliquando in verum incidere potuit. Admirabilis hinc elucet sapientia Dei, qui hominum erroribus et sceleribus usus Josephum per scelus fratrum in gyptum deduxit, regem Babelis per haruspicia et sortes Judis immisit, (Ezech. Mat 21:21-22) et magos hic per astrologiam ad Christum direxit.

It may be remarked that Abarbanel the Jew, who knew nothing of this conjunction, relates it (Maajne haschnah, cited by Mnter in Ebrard, Wissensch. Kritik, p. 248) as a tradition, that no conjunction could be of mightier import than that of Jupiter and Saturn, which planets were in conjunction A.M. 2365, before the birth of Moses, in the sign of Pisces; and thence remarks that that sign was the most significant one for the Jews. From this consideration he concludes that the conjunction of these planets in that sign, in his own time (A.D. 1463), betokened the near approach of the birth of the Messiah. And as the Jews did not invent astrology, but learnt it from the Chaldans, this idea, that a conjunction in Pisces betokened some great event in Juda, must have prevailed among Chaldan astrologers. (It is fair to notice the influence on the position maintained in this note of the fact which Mr. Pritchard seems to have substantiated, that the planets did not, during the year B.C. 7, approach each other so as to be mistaken by any eye for one star: indeed not within double the apparent diameter of the moon. I submit, that even if this were so, the inference in the note remains as it was. The conjunction of the two planets, complete or incomplete, would be that which would bear astrological significance, not their looking like one star. The two bright planets seen in the east,-the two bright planets standing over Bethlehem,-these would on each occasion have arrested the attention of the magi; and this appearance would have been denominated by them . To object that it is , not , is surely mere trifling: the appearance could not be called , a constellation, as required by Bp. Wordsworth, who suggests the ingenious solution for all the difficulties of the narrative, that the star, it is probable, was visible to the magi alone.)

.] Not at its rising, in which case we should expect to find , if not here, certainly in Mat 2:9,-but in the East, i.e. either in the Eastern country from which they came, or in the Eastern quarter of the heavens, as above explained. In Mat 2:9, . . is opposed to .

] To do homage to him, in the Eastern fashion of prostration. Necesse est enim, si in conspectum veneris, venerari te Regem, quod illi vocant. Corn. Nep. Conon, 3.

Fuente: The Greek Testament

Mat 2:2. , where?) They are so sure of the event and the time, that they only ask where? The Scribes only knew the place. It was incumbent on them to learn the time from the Magi, or to avail themselves of the opportunity of learning it. The knowledge of time and of place are both necessary in this instance.- , He who is born king) They affirm His birth as having already taken place, and His right to the kingdom combined with it, and contrary to their expectation, find it to be a subject of terror to Herod. One is said to be born, who from His very birth is King. As in the Septuagint version of 1Ch 7:21, we read , who were born in the land.- , of the Jews) The name of Jews after the Babylonian Captivity included all the children of Israel, being opposed to Greeks or Gentiles. Whence it is given also to Galileans in Luk 7:3; Joh 2:6; Act 10:28, etc. The Jews, however, or Israelites, called Christ the king of Israel, the Gentiles the king of the Jews. See Mat 27:29; Mat 27:37; Mat 27:42; Joh 1:50; Joh 12:13; Joh 18:33.- …, for we have seen, etc.) Prognostics both true and false occur, especially in the case of nativities.- , His star) His own. In proportion as the Magi were better acquainted with the ordinary course of the stars, so much the more easily were they able to appreciate the character of the extraordinary phenomenon, and the reference of the star which was seen to this King who was born. What was their principle in either case, who can now decide? The star was either in itself new, or in a new situation, or endued with a new or perhaps even a various motion. Whether it still exists or be destined to appear again, who knows? The Magi must have undoubtedly had either an ancient revelation from the prophecies of Balaam, Daniel, etc., or a new one by a dream, cf. Mat 2:12.-[76]The Magi are led by a star; the fishermen by fishes, to the knowledge of Christ. Chalcidius,[77] in his Commentaries on Plato, has mentioned a tradition concerning this star.- , in the East) They mean to indicate the quarter from whence they have come; for the article shows that the east country is intended. These words should therefore be construed with (we have seen), for whilst they were in the east they had seen the star to the west, over the geographical situation (clima) of Palestine. See Mat 2:9.- , to worship Him) The verb (to worship) in the New Testament as well as with profane authors, governs mostly a dative, though it sometimes admits an accusative. The Magi acknowledged Jesus as the King of Grace, and as their Lord. See Luk 1:43. All things must however be interpreted according to the analogy of these beginnings. It was certainly not on any political grounds, that after having undertaken and performed so long and arduous a journey, and being so soon about to return home, they worshipped[78] a King distant and an infant, and that too without paying the same homage to Herod: nor did Herod (in Mat 2:8) profess an intention of paying Him political homage. That the Magi actually did worship Him, we learn from Mat 2:11.

[76] The methods of Divine revelations not unfrequently are disclosed only to those to whom they are vouchsafed.-Vers. Germ.

[77] He flourished in the third or fourth century, and wrote a commentary on the Timus of Plato. Considerable doubt exists as to his religious opinions.-(I. B.)

[78] The verb signifies either religious worship, civil homage, or any other lowly manifestation of extreme respect. Cf. the various meanings of the English word worship-(I. B.)

Fuente: Gnomon of the New Testament

King

“The King” is one of the divine titles Psa 10:16 and so used in the worship of the Church 1Ti 1:17 but Christ is never called “King of the Church.” He is “King of the Jews” Mat 2:2 and Lord and “Head of the Church” Eph 1:22; Eph 1:23 (See Scofield “Mat 16:18”) See Scofield “Heb 12:23”; Mat 16:18; Heb 12:23

Fuente: Scofield Reference Bible Notes

born: Mat 21:5, Psa 2:6, Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2, Jer 23:5, Zec 9:9, Luk 2:11, Luk 19:38, Luk 23:3, Luk 23:38, Joh 1:49, Joh 12:13, Joh 18:37, Joh 19:12-15, Joh 19:19

his: Num 24:17, Isa 60:3, Luk 1:78, Luk 1:79, Rev 22:16

worship: Mat 2:10, Mat 2:11, Psa 45:11, Joh 5:23, Joh 9:38, Joh 20:28, Heb 1:6

Reciprocal: Gen 1:14 – and let Gen 37:20 – and we 2Sa 4:1 – and all Job 36:3 – fetch Psa 21:1 – The king Isa 11:10 – to it shall Jer 30:21 – governor Mat 2:9 – the star Mat 11:3 – Art Mat 27:42 – the King Mar 15:2 – General Mar 15:12 – whom Mar 15:26 – The King of the Jews Luk 2:15 – Let Luk 20:14 – the heir Joh 12:15 – Fear Joh 12:21 – we would Act 8:34 – of whom

Fuente: The Treasury of Scripture Knowledge

THE KING AND HIS CROWN

Where is He that is born King of the Jews?

Mat 2:2

He of whom our hearts are full was born a King, but wants to have His royalty acknowledged by each one of us, waits to have us crown Him as our King.

I. The royalties of Jesus.There are other kinds of kings besides kings of nations. Every man who is first in a thing becomes a model, a leader, a king. In this light see (a) the royalty of Christs manhoodHe is the first of men; (b) of His sonshipHe is the noblest of sons; (c) of His championshipHe is the grandest of heroes; (d) of His submissionHe is the most patient of all sufferers; (e) of His exaltationHe occupies the sublimest throne, and has committed to Him the grandest trusts.

II. By whom shall He be crowned?Shall it be by the Jews only, to whom He bore merely race-relations? or shall it be by those to whom He bears the higher spiritual relationship? He should now be crowned by (a) truth-seekers, seeing that He is the Truth, and the King of the Truth; (b) sufferers, seeing that He is the highest model of bearing suffering, and by right of His profound and varied experiences is acknowledged to be Lord of the suffering ones; (c) self-sacrificers, seeing that He is the perfect example of self-sacrifice, enduring the cross, and despising its shame; (d) sinners, seeing that He is the one only and all-sufficient Saviour, with royal power to pardon and redeem; (e) Saints, seeing that He is King of Saints the Holy. Surely we belong to one or other of these classes, and may therefore be urged once again to crown Him as our King of kings and Lord of Lords.

III. What shall the crown be?Many while He lived on earth would gladly have crowned Him with the mere earth-crown of the conqueror, yet at last they crowned Him with the crown of thorns. Our crown need be no circlet of gold, spangled with jewels; it should be a wondrous intertwining of (a) steadfast allegiance, (b) adoring admiration, (c) holy thankfulness, (d) hearty trust, (e) consecrated service, (f) unfailing love. These together may make our crown the very crown with which we may, each one of us, adorn Him on whose head are many crowns.

Illustrations

(1) The Lord is our King. He is on His throne. We adore Him; we obey Him; we belong to His kingdom, and we are bound to extend it. But for the manifestation of His royalty we wait. He is coming. He comes to reign. His regal office is the theme of prediction. Jeremiah specially sketches the sphere of His authority and the nature of His administration. The Psalter grows in depicting the range of His dominion; the nations which shall own Him; the principles of His sovereignty, and the spiritual splendour of His rule. It is to this kingdom He taught His Church to look in supplication when He made it the theme of abiding prayerThy kingdom come.

(2) Christ wields a world-wide sceptre. Dan 7:13-14; Zec 14:9. The government is upon His shoulder. Isa 9:6. Gods promise to David receives its perfect accomplishment in Christ. He shall build an house for My name, and I will stablish the throne of His kingdom for ever. Compare 2Sa 7:13, with Luk 1:32-33. Christ is the King eternal, immortal, invisible. The blessed and only Potentate, the King of kings, and Lord of lords. 1Ti 1:17; 1Ti 6:15. Let the children of Zion be joyful in their King.

Fuente: Church Pulpit Commentary

2:2

Verse 2. When the wise men reached Jerusalem they made inquiry. seeking the exact location ot the newborn king of the J ews.. This specific statement is another proof that the whole movement of these men was under the instruction ot the Lord. Seen his star in the east denotes where they were when they first saw the star. not that it was merely in the east when they saw it. lt was over Jerusalem when they reached the city. for verse 9 describes it as moving immediately before them even to the extent of detailed guidance in the local territory. They gave as their mission only the desire to worship the newborn king. It might be wondered as to how an infant could be worshiped by wise men. seeing that the general idea seems to restrict that word to some specified schedule of religious performance. The word in its several English forms is used in various connections in the New Testament. and also comes trom many different Greek originals. These Greek words are also rendered by other words in the Authorized Version. I shall give a complete list of these words. showing where they occur as the original for ‘worship. followed by other words (if any) by which they have been translated in the New Testament. The figure after the word denotes the number of times the word is so rendered, DOXA, Luk 14:10. Worship 1, dignity 2, glory 144, honor 6, praise 4, glorious 6. EUSEBEQ, Act 17:23. Shew piety 1, worship 1. thebafeuo, Act 17:26, Cure 5. heal 38, worship 1. THRESKEIA, Col 2:18. Religion 3, worshiping 1, LATEEUO, Act 7:42; Act 24:14; Php 3:3; Heb 10:2. Do service 1, serve 16, worship 3, worshiper 1. neokobos, Act 19:36. Worshiper 1. pbosjcuntes, Joh 4:23, Worshiper 1. SEBAZO, Rom 1:25. Worship 1, SEBOMAI, Mat 15:9; Mar 7:7; Act 16:14; Act 18:7; Act 18:13; Act 19:27. Worship 6, devout 2, devout person 1. religious 1. SEBASMA, 2Th 2:4. Devotion 1, that is worshiped 1, THEOSEBES, Joh 9:31. Worshiper of God 1. PROSKUNEO is rendered “worship” 58 times in the New Testament and is never rendered by any other word. Not one of the Greek words in this group is used of the public services of the church when translated by the word “worship. This list will not be copied again, bo the reader is advised to mark it for ready reference.

Fuente: Combined Bible Commentary

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

[For we have seen his star in the east.] We, being in the east, have seen his star: — that heavenly light, which in that very night wherein the Saviour was born shone round about the shepherds of Beth-lehem, perhaps was seen by these magicians, being then a great distance off, resembling a star hanging over Judea; whence they might the more easily guess that the happy sign belonged to the Jews.

Fuente: Lightfoot Commentary Gospels

Mat 2:2. Where is he that is born King of the Jews? Confidence is implied in the question. The word born is emphatic; the one sought was not only newly born, but a born king, not one placed on the throne by accident. The question involves a deeper meaning than the magi designed. A born King of the Jews is the hope of the Gentiles also, according to the promise now so widely fulfilled.

For we saw. They probably had not seen it all along their journey, certainly not while in Jerusalem.

His star. Comp. Zumpt on the year of our Lords birth; Upham on the star of Bethlehem. The event was worthy of such a display of power. Explanations: (1) A meteor or a comet. Improbable. (2) A miraculous star appearing for their guidance, and then disappearing (seen by them only, as some think). (3) A remarkable conjunction of the heavenly bodies, viz., of the planets Jupiter, Saturn, Mars, and an extraordinary star. First proposed by the devout astronomer Kepler. Jupiter and Saturn were conjoined in the year of Rome 747, and seen twice (May 20 and Oct. 27), Mars was added in the following spring. In 1603 a fourth star was in conjunction. It is supposed that this occurred at that time also. The recent astronomical calculations on this subject have been verified at the Greenwich Observatory. Abarbanel, a Jew of the fifteenth century, speaks of the same conjunction as occurring before the birth of Moses, and found in its recurrence in his day (A. D. 1463) a sign of the speedy coining of the Messiah. Astrologers would attach more importance to such a conjunction than to the appearance of a new star, hence the phenomenon must have been noticed by the Magi. The Greek word used, however, points to a single star, and the date is two years earlier (B. C. 7) than that in which Christ is generally supposed to have been born. These difficulties are not insuperable, however. (4) The expectations of the Magi were aroused by the remarkable conjunction, and their watching was rewarded by the sight of the miraculous star. This is, perhaps, the best theory. It recognizes the astronomical fact, and teaches even more fully the lesson that the expectant study of nature leads to the discovery of the supernatural. Equally with the last view it shows us the Magi, because earnestly seeking the Messiah, led to Him by nature, by science, if astrology can be so termed. God can use the imperfect researches of men, and blesses investigations which fail of obtaining the whole truth; otherwise modem science would be unblessed no less than astrology. Astrology did not, at all events, prevent them from recognizing His Star. Among ancient nations there was a general belief that strange phenomena in the sky betokened important events, especially the birth of great men. A sign in heaven will precede the second coming of Christ (chap. Mat 22:30).

In the east. Seen by them in Eastern countries, or seen in the eastern sky. The first was certainly the fact, but the second is the probable meaning here. Some explain it as meaning: at its rising, but this is hardly borne out by the language.

And have come to worship him. No doubt in the sense of religious adoration. Gentiles would hardly travel so far merely to render the homage usually accorded to earthly kings.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The enquiry that they make after Christ: they do not ask whether he was born, but where he was born; not doubting of the fact, but ignorant of the place.

Observe, 2. The ground of their enquiry: For we have seen his star, They had seen a star; but how did they know it was his star? Probably by divine revelation; they had a light within,, as well as a star without, or they had never seen Christ. It is likely the Holy Spirit’s illumination accompanied the star’s apparition. As God made known the birth of Christ to the Jews by an angel, so he manifested the same to the Gentiles by a new-created star.

Observe, 3. The end of their journey; We are come to worship him; that is, to pay all that honour and homage which is due to a great and mighty prince; all that adoration and worship which belongs to the promised Messiah, the redeemer of the world. All honour and homage, all glory and worship, is due to Christ from the sons of men, and will be given him by those that know him.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 2:2. Saying, Where is he that is born King of the Jews That is, their lawful and hereditary sovereign, Herod not being such. The wise men are under no kind of doubts in their inquiry; but being fully persuaded that he was born, and believing that this was known to all there, they only inquire where he was born. By this inquiry the birth of Christ was more publicly declared to the Jews, and more fully attested; the coming of these grave and understanding persons from a distant country in consequence of what they believed to be supernatural direction, being a very extraordinary occurrence. It is to be observed, that, according to Tacitus and Suetonius, historians of undoubted credit, it was expected through the whole East that about that time a king was to arise in Judea who should rule all the world. What gave birth to that expectation might be this: From the time of the Babylonish captivity, the Jews were dispersed through all the provinces of the Persian monarchy: and that in such numbers, that they were able to gather together and defend themselves against their enemies in those provinces. See Est 3:8; Est 8:17; Est 9:2; Est 9:16; and many of the people of the land became Jews. After their return into their own land they increased so mightily that they were soon dispersed over Asia, Africa, and many parts of Europe, and, as Josephus assures us, wherever they came they made proselytes to their religion. Now it was one principal article of their faith, and branch of their religion, to believe in and expect the appearance of the promised Messiah. Wherever they came, therefore, they would spread this faith and expectation; so that it is no wonder it became so general. Now these wise men, living at no very great distance from Judea, the seat of this prophecy, and conversing with the Jews among them, who were everywhere expecting the completion of it at that time; being also skilled in astronomy, and seeing this star or light appearing in Judea, might reasonably conjecture that it signified the completion of that celebrated prophecy touching the king of the Jews, over the centre of whose land, they, being in the east, saw it hang. For it is not at all probable that this star appeared to the eastward of them, in which case it would have denoted something among the Indians, or other eastern nations, rather than among the Jews; but that it was seen to the west of themselves, and over the very place where the king was to be born.

We have seen his star Which points him out, and is the token of his nativity. These wise men, learned in astronomy, and curious in marking the rising and setting and other phenomena of the heavenly bodies, observed at this time a star which they had never seen before, and were amazed at it as at a new, portentous appearance which did certainly forebode something of great consequence to the world, and the Jews in particular, over whose country it seemed to hang. But how could they know that this was his star, or that it signified the birth of a king? Many of the ancient fathers answer, that they learned this from the words of Balaam, Num 24:17, There shall come a Star out of Jacob, and a Sceptre, &c. And though, it is certain, these words properly speak not of a star that should arise at any princes birth, but of a king who should be glorious and resplendent in his dominions, as stars are in the firmament, and should vanquish and possess these nations; yet considering that, according to the hieroglyphics of the East, and the figurative language of prophecy, stars are emblems of princes, it was very natural for them to consider the rising of a new star as foretelling the rise of a new king. And as Balaams prophecy signified that the king should arise in Judea, and the new and extraordinary star they had seen appeared over that country, it was quite natural for them to conclude, that the king whose rise was foretold, was now born there. And though we know of no record in which this prophecy was preserved but the books of Moses, yet are we not sure there was no other; nor is it certain the books of Moses were unknown in Arabia. It seems more probable, considering its bordering upon Judea, and David and Solomons extending their dominions over, at least, a part of it, as well as from the intercourse the Arabians had with the Jews, certainly greater than the Ethiopians had with them, to whom, nevertheless, it appears from Act 8:26, &c. that the Old Testament was not unknown; it seems likely, from these considerations, that they were not unacquainted with the divine Oracles, and particularly with this delivered by one of their own country. But if, after all, this should seem improbable, then we need make no scruple at all of believing that they were favoured by a divine revelation touching this matter, by which it is plain they were guided in their return. To worship him Or to do him homage by prostrating ourselves before him, an honour which the Eastern nations were accustomed to pay their monarchs.

Fuente: Joseph Bensons Commentary on the Old and New Testaments