A Strange Visit: Matthew 2:1-12 (II)

The spirit of the magi is a spirit which needs to be recaptured in all of our inquiry today. Study hard. Mark the skies, so to speak. Go out on a limb to follow where your study takes you. Go right to the source of it all. And, when you have come to the place of discovery, have enough humility and joy to worship in its presence. And, last but not least, be politically savvy. The wise men went home by another way, aware of the fact that the ruler would use the results of scientific inquiry to bring death rather than life (v. 12). The wise men, therefore, are instructive for us today not simply because they 'sought' or even 'found,' but because they were humble enough to recognize the divine origin of their discoveries. Truly, they were privileged to discover the "mind" of God.

IV. The Portrait of Herod

Just as the wisemen instruct us on proper searching and finding, so Herod provides a sort of "anti-hero" character in the story. Instead of showing us how to live, he teaches us how not to live and rule. But he is also a window into the psyches of those who rule from fear. First, we notice his paranoia. He gets wind of the fact that the magi are in his territory, and he learns that this portends the birth of a Jewish King. Though Herod's hold on the throne is firm (he was appointed by the overlords--the Romans), he was not liked or respected by the Jews. In fact, he was a sort of "half-Jew," being an Idumean (Edomite) from the Eastern country. This was good enough for the Romans, but it never endeared him to the religious establishment in Jerusalem. Thus, his paranoia may have been motivated by his sense of insecurity or inadequacy. Indeed, most kings firmly believe that there is only room for one king in their kingdom; rumors about a second king have to be investigated, and squelched, rapidly.

Second, we see Herold's manipulation of people. The text is interesting for it says that Herod was troubled "and all Jerusalem with him." His trouble means trouble for everyone. If the king can't sleep the whole empire stays up late. He calls together the priests and religious leaders to try to learn what is "up." But he clearly wants to manipulate them into giving him information. They, who probably had been victims of his paranoia previously, now know that they have to mollify him so that things don't come crashing down on their heads. A bad "letter of recommendation" from him to the powers that be in Rome could make it "hot" for the Jewish religious authorities. Then, third, we recognize how Herod is addicted to lying. He wants to find out about the new King so that he can worship him, too. Nothing further from the truth can be imagined. He wanted to kill the child--which the wise men later surmised--but he says that he wants to worship him. Some have said that all political leaders lie--the issue is just how egregious the lies are. I will pass on that one for today; but it is clear that Herod's modus vivendi is one that drips with lies.

Thus, we have an interesting tableau set out before us. The "outsider" scholars are shown to be the truth-seeking and intellectually honest investigators, while the "insider" Jewish king is enmeshed in his network of lies. Shortly, too, he will engage in his megalomaniacal scheme to kill infants. A bug is loose in the living room. Get out the axes and hack things down to the very studs of the house to get the bug.

IV. The Quotation of Scripture

Last, and much more briefly, Matthew includes a quotation from Scripture in this passage. Whereas we are led to believe that it is a direct quotation from Mic. 5:2, it actually is a conflation of Mic. 5:2 and II Sam. 5:2. And, the sense of Mic. 5:2 is changed pretty dramatically. In that text Bethlehem was the smallest of the towns, and the point was one of contrast--a small town is the place of a big event. However, by the time Matthew wants to use the text, he reverses the meaning. Here he says that Bethlehem is "by no means the smallest..." of the towns. He has, in fact, reversed the OT meaning. Thus we see that Matthew has a rather "liberal" understanding of the use of the OT. He doesn't feel obliged to quote it "word-for-word," as if the proof texting must be that accurate. He seems to be more like the modern speaker who often quotes the "gist" of something rather than the precise words of his/her source. It may also give us the sense of greater freedom as we refer to the text. Matthew, as it were, is our inspiration.

The passage for today inspires me to keep an attitude of wonder alive in everything I do--whether it is in conversation with someone or directing my eyes to the heavens. But the wonder is not simply a virtue in itself. It has to be open to worship and to "exceedingly great joy." We could all use some more of that during this Christmas and Epiphany season.

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