The expectation of the advent of a great king was far-spread at the time of the Nativity. It was probably founded, so far as the East was concerned, on the prophecies of Balaam and Daniel. See Numbers 24:17; Daniel 7:13-14. There are evidences of the same expectation in the classic literature of the West. Our Lord was the desire of all nations; and the corruption and anarchy of the Roman Empire made the longing still more intense.
God comes to men in the spheres with which they are most familiar; to Zacharias in the Temple, to the shepherds in the fields, to the Wise-Men by a portent in the heavens. He knows just where to find us. "Lift the stone, and I am there." Be sure to follow your star, whatever it be; only remember that it must ultimately receive the corroboration of Scripture, as in the present case, Matthew 2:5. A miracle may be wrought to awaken and start us on our great quest, but the miraculous is withdrawn where the ordinary methods of inquiry will serve. The news of Jesus always disquiets the children of the world; they know that it means division. [source]
Chapter Summary: Matthew 2
1The wise men from the east enquire after Jesus; 3at which Herod is alarmed 9They are directed by a star to Bethlehem, worship him, and offer their presents 13Joseph flees into Egypt with Jesus and his mother 16Herod slays the children; 20himself dies 23Jesus is brought back again into Galilee to Nazareth
Greek Commentary for Matthew 2:3
He was troubled, and all Jerusalem with him [εταραχτη και πασα Ιεροσολυμα μετ αυτου] Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. “The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome” (Bruce). Herod was a hated Idumaean. [source]
Reverse Greek Commentary Search for Matthew 2:3
John 5:7When the water is troubled [οταν ταραχτηι το υδωρ] Indefinite temporal clause with οταν hotan and the first aorist passive subjunctive of ταρασσω tarassō old verb to agitate (Matthew 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. To put me into the pool Final use of ινα hina and the second aorist active subjunctive of βαλλω ballō “that he throw me in” quickly before any one else. For this use of βαλλω ballō see Mark 7:30; Luke 16:20. But while I am coming Temporal use of the relative, “in which time” Εγω Egō (I) is emphatic. [source]
1 John 4:17Our love [ἡ ἀγάπη μεθ ' ἡμῶν] The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
What do the individual words in Matthew 2:3 mean?
Having heardthen-KingHerodhe was troubledandallJerusalemwithhim
Parse: Noun, Nominative Masculine Singular
Root: Ἡρῴδης
Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles.
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ταράσσω
Sense: to agitate, trouble (a thing, by the movement of its parts to and fro).
Greek Commentary for Matthew 2:3
Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. “The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome” (Bruce). Herod was a hated Idumaean. [source]
Reverse Greek Commentary Search for Matthew 2:3
Indefinite temporal clause with οταν hotan and the first aorist passive subjunctive of ταρασσω tarassō old verb to agitate (Matthew 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. To put me into the pool Final use of ινα hina and the second aorist active subjunctive of βαλλω ballō “that he throw me in” quickly before any one else. For this use of βαλλω ballō see Mark 7:30; Luke 16:20. But while I am coming Temporal use of the relative, “in which time” Εγω Egō (I) is emphatic. [source]
The word used of Herod's trouble (Matthew 2:3); of the agitation of the pool of Bethesda (John 5:4); of Christ's troubled spirit (John 12:27). [source]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]