Matthew 2:6Meaning & Commentary from the Church Fathers

He calls Him not ‘the Son of God,’ but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.

Whose exoduses are from the beginning and from the days of the age, if not Christ’s? He experienced two births: the first from the beginning—coming from the Father—and the second, from the days of the age, which initiated from the Virgin and was completed in time. The Jews might ponder whether Zerubbabel came from the beginning, but they have no valid answer. He states, “Will save,” not “will tyrannize or devour.” While other rulers may act as predators, Christ is the Shepherd, as He declared, “I am the good shepherd.” He identifies the people of Israel as those who believe, drawn from both Jews and Gentiles; thus, ‘Israel’ translates to ‘seeing God’ (the first ‘Israel’ was Jacob, who encountered God during his struggle, Genesis 32:28-30). Consequently, all who see God are considered Israelites, even if they originate from the Gentiles.

For Christ reigns as King both in His divine nature—He stated, "My kingdom is not of this world"—and in His humanity. He enacted the duties of a sovereign by giving commands to His followers, admonishing them, offering grace, and sacrificing His life for them, which distinctly exemplifies a true King. External symbols of royalty such as a crown and splendid garments pertain to earthly majesty. He was also identified as the Shepherd of Israel in saving the entire creation, so that the Jews would not feel excluded but instead be given a deeper connection to Him, as He was born among them and for them. If anyone asks, "Why did He not save all of them, since they were Israelites?" let them understand that He did save those who believed. Moreover, Israel signifies anyone who recognizes God, for the name means "one who sees God." The Apostle Paul declares, "For they are not all Israel who are of Israel" (Rom. 9:6). Thus, if not all Jews were saved, it was their own choice, as they rejected salvation. He proclaimed, "I was not sent except to the lost sheep of the house of Israel" (Matt. 15:24). Furthermore, John the Evangelist states, "He came to His own, and His own did not receive Him" (John 1:11). The Jews also misinterpret this passage, claiming it refers to Zerubbabel. To counter this, we clarify that Zerubbabel was not born in Bethlehem, but rather in Babylon. Yet, one should marvel at God's Providence in how events unfolded: the wise men informed the Jews that the star indicated Christ, while the wise men learned from the Jews that the prophets had foretold His coming.

What does the prophecy proclaim? In the book of the prophet, this specific prophecy is accompanied by several other less clear prophecies. He addresses the exiled Jews, perceiving some of them losing hope for liberation and choosing to remain in Babylon, and thus questions them, 'Is your king gone forever?' He assures them that a monarchy will be re-established. Subsequently, the prophet focuses his attention on Bethlehem, the birthplace of David, recognizing that this seemingly insignificant city has diminished even further in stature and remarks, 'And you, Bethlehem, though you have little capacity to muster even a thousand soldiers, you will still deliver a leader to the returned exiles, the One whose origin is from ancient days (Micah 5:2).'

In this pronouncement, the prophet speaks extensively, providing reassurance, comfort, and admonition. The Jewish interpretation suggested that this prophecy was about Zerubbabel, a viewpoint that gained traction but generally did not associate it with Jesus Christ. Yet St. Chrysostom points out that Zerubbabel was not born in Bethlehem while Jesus Christ was, even though conventionally He was expected to be born in Nazareth. Additionally, Zerubbabel did not reign; he merely led the people from captivity, and in the prophecy, the term 'shall save' in the original text is rendered as 'shall reign.'

However, the wording of the prophet quoted by the Sanhedrin differs from the original text. The Sanhedrin presents it as, 'and you, Bethlehem, land of Judah,' whereas the prophet states, 'And thou, Bethlehem, the house of Ephrathah.' Similarly, the Sanhedrin uses 'no chimzhe menshi,' while the prophet says, 'thou eatest little food.' The Sanhedrin refers to 'the rulers of Judah'; whereas the prophet mentions 'in the thousands of Judah' (see Micah 5:2).

This leads to two possibilities: either the Evangelist misquoted the prophet’s words, or the Sanhedrin transmitted them inaccurately. The latter seems more likely. From this, we can derive a significant principle: be aware that Old Testament phrases may not always be quoted verbatim in the New Testament. At that time, it was customary among the Jews to reference Old Testament scriptures in a non-literal fashion. The Sanhedrin likely used the term 'the land of Judah' as 'the house of Ephrath' had fallen out of everyday use. The expression often transformed between direct speech and indirect speech. The phrase 'to be in the thousands' or 'to hold rule over a thousand' serves as a form of 'rulership' instead of 'ruler.'

Consequently, this is how the Sanhedrin interprets the prophecy. This lifeless, dead body, over which, as the Savior claimed, the eagles gather, engages in discourse, seeks understanding, and draws conclusions as well as it can. Had Nicodemus and Joseph of Arimathea participated in this discussion, their judgment would not have differed greatly. This illustrates that even a flawed hierarchy is essential and beneficial. The priests and teachers of the people serve as milestones along a great journey, capable of guiding others without advancing themselves.

It is noteworthy that prophecies concerning the Messiah in the Old Testament are like precious gems embedded within broader narratives. They possess an intrinsic connection to the unfolding events yet appear separable from the whole without disrupting its coherence. The reason for this may lie in the prophet's initial focus on contemporary matters, which occasionally expanded to encompass political events that served as catalysts for spiritual exhortation. The eyes of the prophets were predominantly directed toward spiritual realities, then shifted back to earthly concerns. St. Chrysostom comments on this, noting that 'the prophet asserts that a leader will emerge,' not declaring He 'will dwell in you'; for, in truth, Jesus Christ came from Bethlehem yet did not reside there.

Why does the prophet reference Israel when Jesus Christ is destined to 'save' all humanity? In the Old Testament, the prophets depicted the grandeur of Christ progressively, particularly accommodating their messages to the understanding of the Israelites. The expression 'will save' is a common one in Eastern discourse regarding kings, and is also utilized by non-Jews, as seen in the works of Homer where kings are likened to shepherds. This context enriches the Gospel accounts surrounding the circumstances of Jesus Christ's earthly existence, including the journey of the Magi and their adoration of Him.

The Jews learn from the Magi that even in the lands of Persia, the star heralds Christ, while the Magi discover from the Jews that the One the star proclaimed was foretold long ago by the prophets." Thus, the Jewish Sanhedrin formally declared that Christ was born in Bethlehem of Judea; news of His birth spread throughout Jerusalem, evoking excitement; the shepherds from Bethlehem recounted the wondrous vision of the heavenly angels and their adoration of Christ; the Magi journeyed from distant lands, led by the star, leaving no room for the Jews to claim ignorance regarding the time or place of His birth... All the chief priests and scribes, after thorough examination of the prophecies, affirmed with conviction what had now come to pass: indeed, Christ was born in Bethlehem of Judea. This testimony arose because of the cunning Herod: God's Providence uses the very deceit of the wicked to reveal His glory, exposing the wise in their own trickery (1 Cor. 3:19). A more profound and convincing affirmation of the truth could hardly be conceived. "Consider the precision of the prophecy," remarks St. John Chrysostom, "Micah did not declare that He would dwell in Bethlehem, but that He would come forth from Bethlehem, indicating His birth there. The Jews now futilely claim this prophecy pertains to Zerubbabel, yet Zerubbabel was born in Babylon, not in Bethlehem. Moreover, we cannot attribute to him the subsequent words of the prophet, which the scribes omitted out of deference to Herod: 'Whose origin is from the beginning, from everlasting days.' The Jews began to apply this prophecy to Zerubbabel after the Nativity of Christ; however, at that time, it is evident from the Sanhedrin's response to Herod that they unanimously acknowledged it as pertaining to Christ. It is also noteworthy that the very name Bethlehem translates to 'house of bread' in Hebrew, and Christ the Savior Himself proclaimed: 'I am the bread of life' (John 6:35). What actions did Herod take?

Prior to this realization, he may have believed he could avert the threat to his reign by eliminating just one child whom the populace regarded as their future monarch.

Herod interprets the birth of the Jewish king not through a spiritual lens but with a political mindset, perceiving in the news an incitement of popular discontent. Thus, the precise timing of the star's appearance, and consequently the child’s birth, leads him to ponder how long he has been in danger, how long he remained oblivious, whether he had acted too late to safeguard his throne, and if one murder could suffice to eliminate the risk. It was essential for him to consider every possible outcome and to gather minute details. After receiving the information from the wise men, he cunningly instructs them to return and notify him, feigning the desire to worship the newborn king himself. It is absurd for Herod to expect that the wise men would not perceive his hidden motives, as he claims a desire to honor the child set to usurp his reign. However, this is a clever disguise; Herod attempts to align with the pious sentiments of the Magi, presenting himself as one who believes in the Newborn, the promised king of the Jews destined to elevate both Israel and all nations. The wise men, unaware of Herod’s true nature, would have likely taken him at his word and complied with his request had they not received divine revelation.

The reference to Israel is twofold: it is directed to the Jewish people, who were promised the Messiah, and also symbolizes the chosen of all humanity—those who have faith in Christ, including both Jews and Gentiles.

“Whose origin is from the beginning, from the days of eternity” underscores the Lord’s divine nature, as He will be born in Bethlehem; although He assumes human form in time, His divinity is eternal. The chief priests and scribes, when they asserted that the Shepherd of Israel would arise from Bethlehem, did not include these truths merely to flatter the king. “Will save” introduces the metaphor of a shepherd as applied by Jesus Himself to describe His relationship with believers (John 10:11 ff.). This analogy indicates that Christ, as the Shepherd, guards His flock against adversaries, provides for them with His chosen word and sacraments, sustains them with His generous gifts during their earthly lives, and ultimately leads them to His Father for everlasting peace.