However, he develops a profound fear of attacks from the east.Herod built a series of fortress-palaces all along the eastern border to ensure safety from invading forces.21 Herod also dedicated his reign and resources to a number of magnificent architectural projects. These projects often benefited his Jewish subjects, such as the rebuilding of the temple in Jerusalem, begun in 20/19 B.C. and completed in A.D. 63.
power, ambition, strength - “all Jerusalem with him.” The word “Jerusalem” is the designation for the holy city (4:5; 27:53), but it also represents the religious and political leadership of Israel. The leadership may be disturbed along with Herod because they know the consequences they might suffer if he were to fly into a rage at the perceived threat of the arriving forces with the Magi. But more likely, their reaction gives a clue to the spiritual health of Israel’s leadership. They have aligned themselves politically with Herod, and if his power base is threatened, so is theirs. One would expect the religious leadership to celebrate at the report of the birth of the king of Israel, but the arrival of the true king of the Jews presents a threat to Israel’s corrupt religious and political power. From the outset of Matthew’s story, Jerusalem is potentially negative toward Jesus and joins forces with those who will soon attempt to kill him (2:16, 20).23
The word used to describe the Magi’s “worship” is one normally reserved for the veneration of deity.28
Rather, these three gifts indicate the esteem with which the Magi revere the child and represent giving him the honor due him as king of the Jews.
The picture that Matthew paints of the arrival of Jesus is breathtaking in its potential but alarming in its vulnerability. Jesus is King of the Jews (2:1), Messiah (2:4), and Ruler (2:6), who will “shepherd” his people Israel (2:6). In him are localized the prophetic hopes of the people of Israel text
this is what makes the unexpectedness of Matthew’s story so striking. The ambition, strength, and strategy of Herod and the religious leadership of Jerusalem are contrasted with the vulnerability of the child. Herod’s entire career was marked by ruthless ambition as he deposed all the Hasmonean aspirants to the throne. He orchestrated alliances with whomever was in power in Rome so that he had the strength of the Roman military and political machines behind him. He had a callous brilliance behind his strategy, keeping at bay the competing forces in Israel through grudging gratitude for his building accomplishments, yet fear of his cruelty and hatred of his religious and political treachery. No aspirant to the throne could hope to compete with Herod—especially one so vulnerable as the infant Jesus lying helplessly in the arms of a young, peasant mother and protected only by a lowly, unproven father from the insignificant town of Nazareth.
The humble child and parents are providentially supplied with gifts that will enable them to escape the increasingly murderous ravages of a paranoid slaughterer. And the devious plan of one of the most powerful figures in the ancient world is stymied by innocent Magi as they heed a miraculous warning in a dream.
Human ambition, power, and strategy often cannot see the hand of God and unwittingly attempt to thwart his purposes. Herod and the religious leadership in Jerusalem were blinded to God’s plan of redemption because of the lust for their own plans and purposes. Their blindness then caused them to attempt to hinder God’s design. Only eyes of faith are open to see God’s activities, because he often performs behind the scenes of human history in unexpected ways to bring about his purposes.Matthew accentuates this elegant theme at the beginning of his story so that his readers will open their eyes of faith to see the working of God in the life of Jesus Messiah. The theme of God’s sovereignty displayed in the infancy narrative sets a trajectory for Matthew’s recounting of Jesus’ entire ministry. Jesus does not operate according to typical human expectations and ambitions, he does not come with typical human power, fanfare, or fame, and he will often run counter to typical human strategies. He comes, remarkably, as a humble servant, bringing justice to both Jew and Gentile alike, offering healing and hope and a message of good news to the hurting and marginalized (cf. 12:15–21).