Matthew 2:1-12

THE DATE OF OUR LORD'S BIRTH. See Introduction, § 8, pp. 16, 17. The visit of the Magi, while it does not determine the year of the birth of Christ, fixes a date before which it must have taken place. Herod was alive when Jesus was born (Matthew 2:3-12), and therefore A. U. C. 750 is the latest date which can be assigned to the Nativity (see Matthew 2:7). The other chronological data are, (1) the age of Jesus at the date of His baptism (Luke 3:23); (2) the list of rulers named in Luke 3:1; (3) the saying of the Jews at the first Passover after our Lord's baptism (John 2:20): ‘Forty and six years was this temple in building,' etc. To this some add (4) the remark of Luke respecting Zacharias (Luke 1:5): ‘of the course of Abijah;' (5) the appearance of the star (see Matthew 2:2). It will appear from a reference to the notes on the various passages cited, that the more definite statements may be used to support the view which places the birth of Jesus at the close of A. U. C 749, or at the beginning of 75 a. It is true none of them are decisive; yet on the other hand the arguments used against this view rest on the statements (such as 4 and 5) which are far from presenting assured chronological data. As much confusion exists in the minds of some in consequence of the reckoning from two eras, we insert a list of corresponding years. It should be carefully noted that the numbers are ordinal, standing for ‘first,'' second,' etc.

A.U.C. 749 750 751 752 753 754 755 B.C. 5 4 3 2 1 1 2 A.D. If we fix the date at the close of 749, the common era is four years too late, not five, since we reckon from the close of the fifth year. See on Luke 2:8, in regard to the time of the year.

But whatever be the date, the Saviour appeared in ‘the fulness of the time' (Galatians 4:4). The visit of the Magi is of itself an indication that the preparation for the coming of the Messiah was now complete. ‘In the first chapter, the Evangelist points out the part which the Jewish people had in connection with the Messiah. Christ's genealogy and His birth from the Virgin show that salvation was of the Jews. The second chapter, which records the arrival of the Magi from the East, presents the interest of the Gentile world in Christ. The Magi are, so to speak, the representatives of those pious Gentiles whose names are recorded in the Old Testament……Thus the first chapter of our Gospel illustrates the hereditary blessing as contrasted with the hereditary curse; while the second proves, that although the heathen were judicially given up to their own ways, there was among them in all ages a certain longing after, and knowledge of, the Saviour (Romans 1). ‘Lange.

Matthew tells none of the details of the Nativity (see Luke 2:1-20), and makes no allusion to the fact that Joseph and Mary had previously resided in Nazareth. See next section. He brings into the foreground Joseph, while Luke tells of Mary. This difference, so far from being incompatible with the accuracy of both, is an evidence of truthfulness. Each chooses those facts which best accord with his purpose. The pictures are taken from different points of view; only real objects can be thus presented. In this chapter the Evangelist has grouped those events which further demonstrate the Messiahship of Jesus. The infant Saviour is recognized by representatives of the heathen world, in a state of expectancy; Judaism, with its better founded expectations, is hostile. The close connection of the facts, narrated in this chapter, is peculiar to Matthew. The visit of the Magi excites the suspicion of Herod; this suspicion leads to the murder; the murder to the night into Egypt; and then to the return to Nazareth instead of Bethlehem. Science (astrology) and history, nature and revelation, all point to the future greatness of the child. Prophecy directs whither the star leads; the Magi meet the dead orthodoxy of the Jews; the frightened ruler would defend himself with the sword against the ‘born King of the Jews,' but the King is miraculously delivered. The visit of the Magi is profoundly significant: they were the forerunners of Gentile converts, and the whole occurrence foreshadows the reception given to the gospel in apostolic times. This section is the Gospel for the Epiphany, or Christ's manifestation to the Gentiles. Other events have been connected with the day, called also the Festival of the Three Kings (see on Matthew 2:1).