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Explanation for:
Matthew
2
:
6
And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.
13
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The error lies with the scribes. We maintain that the Evangelist initially composed the text as we find in the Hebrew scripture, specifically using Judah rather than Judean. What other nations refer to Bethlehem in this context? The designation Bethlehem of Judah is necessary to differentiate it from another Bethlehem located in Galilee. Consult the writings of Jesus, the son of Naveen. Ultimately, the prophecy from Micah states: And you, Bethlehem, are the land of Judah (Micah 5:2)."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Observe the precision of the prophetic utterance. The prophet did not declare, “He shall reside in Bethlehem,” but rather, “He shall come forth from Bethlehem”; this prophecy signifies that His birth would take place in Bethlehem. Yet some among the Jews irreverently assert this pertains to Zerubbabel. How could this be accurate? His origins are not from the eternal beginning. The declaration made at the inception, “Out of you shall come forth,” cannot rightly apply to him, since he was not born in Judea but in Babylon, which is why he is called Zerubbabel, indicating his birthplace. Those familiar with the Syrian language will grasp my meaning. Furthermore, all aforementioned events and surrounding circumstances convincingly affirm that this prophecy relates to Jesus Christ. What does it convey? It indicates no less significance in the rulers of Judah; the reason for the location’s prominence follows: “for out of you shall come forth.” This site gained its renown solely through Jesus Christ. It was after His nativity that individuals traveled from distant lands to witness the manger, which the prophet also foretold when he said, “You are no less among the rulers of Judah,” referring to the leaders of the tribes and implicitly to Jerusalem itself. However, the Jews overlooked this, even though it would have been beneficial to them. Thus, the prophets primarily emphasize the grace offered to the Jews rather than Christ’s dignity. Hence, when the Virgin gave birth, the angel declared, “Thou shalt call His name Jesus,” adding that He would save His people from their sins. The wise men did not inquire, “Where is the Son of God?” but rather, “Where is He who has been born King of the Jews?” Similarly, the text does not state, “Out of thee shall come forth the Son of God,” but refers instead to “a leader who shall save My people Israel.” Initially, it was essential to communicate closely with their understanding, lest they be led to temptation, and to speak directly of their salvation to draw them in more effectively. This is why the early testimonies concerning Him and His birth do not yet fully reveal His greatness, unlike the later signs which illustrate His majesty more clearly. Thus, when, following numerous miracles, the children sang praises to Him, the prophet states: “Out of the mouth of babes and sucklings, you have ordained praise” (Psalm 8:3), and again, “When I consider the heavens, the work of Your fingers” (Psalm 8:4)—these assertions illuminate Him as the Creator of all. Moreover, the testimony regarding His ascension establishes His equality with the Father. The scripture states, “The Lord said unto my Lord, Sit at my right hand” (Psalm 110:1). Isaiah also prophesies, “He will rise up to rule the nations; in Him shall the Gentiles trust” (Isaiah 11:10). Yet, why is it remarked that Bethlehem holds significant stature among the rulers of Judah, when this location is known not only throughout Palestine but across the globe? The message is directed towards the Jews, which explains the addition: “He will save My people Israel.” Although He cares for all creation, as I mentioned, He chooses not to offend them by excluding the Gentiles. One might ponder why He did not also save the Jewish people. This is not true; it has indeed been fulfilled. By Israel, it denotes the Jews who have placed their faith in Him, as Paul elucidates, “For they are not all Israel who are of Israel; but the children of promise are counted for the seed” (Romans 9:6). If not all were saved, their refusal was their own doing. They should have lauded and worshiped God alongside the wise men, for the time for the forgiveness of their transgressions had arrived; the message was one of gentleness and peace brought by the humble Shepherd. However, they reacted with hostility and distress, subsequently devising countless schemes against Him."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Jacob was initially named Israel after he witnessed the ladder with angels going up and down and engaged in a struggle with the one who appeared to him, who declared, 'From now on your name shall not be Jacob, but Israel' (Genesis 32:24-29). This name came to represent the entire Jewish nation, marking it as unique, sacred, and set apart from others. The name Israel signifies ‘the one who perceives God.’ Consequently, the Gentile Church also takes on the name of Israel—not in a physical sense, but by divine grace."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"This small city was overlooked, yet it has now been exalted because Christ emerged from it; people gather to honor this sacred Bethlehem from all corners of the earth. It is aptly stated that He “shall go out,” not that He “will remain in thee,” for Christ did not stay in Bethlehem after His birth but departed and spent the majority of His time in Nazareth. The Jewish tradition claims this refers to Zerubbabel, but it is evident that this is false. Zerubbabel was born in Babylon, not in Bethlehem. His name, ‘Zoro,’ signifies seed and birth, whereas ‘Babel’ signifies Babylon, indicating he was conceived or born in Babylon. However, prophecy also clearly admonishes them, declaring, “His exoduses are from the beginning, from the days of the age” (Micah 5:2). 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."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"This is the prophecy from Micah, as previously mentioned, yet the high priests and scribes presented it in a summarized form. Observe the Lord's words through the prophet about Bethlehem. Although it appears to be of little stature, in reality, you are among the most significant cities of Judah. Each tribe had its own cities under its jurisdiction. Indeed, Bethlehem gained considerable renown following the birth of the Savior, as people from around the globe traveled daily to visit and honor the birthplace of Christ. The reason for His exaltation is also provided: from you shall arise a Leader, indicating that the King will be born. He referred to the King as the Leader and the Shepherd. 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."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"O Bethlehem, land of Judah, though you are small among the cities, you hold a significant honor, making you no less than the principalities of Judah. From you will arise a Leader, the powerful Sovereign of all creation, who will tenderly guide and save my people, Israel, and all who put their faith in God; for not everyone descended from Israel is truly part of Israel (Romans 9:6). St. John Chrysostom observes: \\"Look at the astonishing and remarkable events unfolding! Gentiles and Jews impart great truths to one another. 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?"},{"author-name":"Innocentius of Kherson","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d18072d36d1a976dd2c_Innocentius%20of%20Kherson.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Does the prophecy cited by the Sanhedrin pertain to the Messiah? The Evangelist offers no commentary on this; however, is there a consensus or a divergence in views with the Sanhedrin? It seems reasonable to believe that he aligns with their interpretation. Therefore, the manner in which the Evangelist would have articulated this prophecy is of little consequence. Furthermore, historical developments have demonstrated that this prophecy is indeed applicable to the Messiah (see Micah 5:2-5). \\n\\nWhat 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).' \\n\\nIn 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.' \\n\\nHowever, 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). \\n\\nThis 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.' \\n\\nConsequently, 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. \\n\\nIt 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.\\n\\nWhy 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."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"“Though you are insignificant among the thousands of Judah,” Bethlehem, a humble town, stands in stark contrast to the major cities of Judah, such as Jerusalem, which boasts considerable population and military strength. Yet, the prophet highlights a far greater advantage that goes beyond mere physical power or prosperity. “The one who is to be the Ruler of Israel” will emerge; this phrase indicates that He will come forth from Bethlehem rather than remain there. Christ indeed did not stay in Bethlehem but, after His birth, primarily lived in Nazareth. The term “By dominion” signifies a vital aspect of the Messiah, which is His spiritual reign over the entire world. 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. \\n\\n“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."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The Evangelist does not provide a literal quotation of Micah's prophecy, yet the essence is closely aligned with the original intent. The words of Micah are as follows: And thou, Bethlehem-Ephrathah, though you are among the least of the clans of Judah, out of you shall come forth for me the one who is to be ruler in Israel, whose origins are from of old, from ancient days (Micah 5:2). This prophecy highlights Bethlehem as the birthplace of the Messiah, but it also contains crucial elements: the prophet specifies that the Lord will not reside in Bethlehem, but will emerge from this city, emphasizing that His true origins are from eternity, without beginning, similar to God's nature. The name Bethlehem signifies \\"house of bread,\\" while Ephrathah translates to \\"fruitful field,\\" both reflecting the exceptional fertility found in that area."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"In order to address this significant issue, Herod quickly gathered all the high priests and the scholars of the people, insisting that they provide an answer to the inquiry, “Where is the Messiah to be born?” The knowledgeable Jewish theologians had no difficulty responding, as the prophet Micah had explicitly foretold that the Messiah would come forth from Bethlehem (Micah 5:2)."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The inquiry made by the Magi, according to St. John Chrysostom, provided a clear and profound understanding of the truth for both them and the Jewish people. This exchange allowed both foreigners and Jews to learn from and instruct one another in significant ways. The Magi discovered from the Jews that the star had proclaimed Christ even in Persia, while the Jews realized from the wise men that the one heralded by the star had long been foretold by the prophets. In response, Herod summoned the chief priests and scribes of the people, asking, “Where is Christ to be born?” The adversaries of the truth reluctantly found themselves compelled to reference the Scriptures and interpret the prophecy, as if to escape being judged by God. Drawing on the prophet Micah's words (Micah 5:2), the Sanhedrin members pointed to Bethlehem as the birthplace of the Messiah."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In a swift turn of thought, Herod devises a scheme to eliminate the newly born king. He convokes the legal scholars and inquires, \\"Where is Christ to be born?\\" They respond clearly and unequivocally: in Bethlehem of Judea, citing one of the most prominent Messianic prophecies from Micah. Subsequently, he privately summons the wise men, wary that those around him might discern his intentions from the conversation and thwart his plans. He seeks to ascertain \\"the timeframe of the star's appearance.\\" Herod's purpose in this inquiry is not innocent; he aims to determine the age of the infants in Bethlehem as he later intends to slay them, a thought that forms only when he feels mocked by the wise men. 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. \\n\\nHerod 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."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Herod convenes the entire Sanhedrin, the supreme council composed of all the chief priests and scholars of the people. This significant assembly had already endured much under his oppressive rule, and now, due to Herod's advancing age and family issues, their skepticism increased. To this gathering, he directed his inquiry, particularly to the religious leaders and scholars, asking where the anticipated great King would be born. It was clear what motivated the king’s question and the intentions behind it. The Messiah's birth was a matter of great concern for him, as it could potentially threaten his reign. Although the news brought by the wise men might have seemed important, the Sanhedrin found it more fitting to respond to Herod’s inquiry by referencing an ancient prophecy that foretold the Messiah would come forth from Bethlehem."}]}
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