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Matthew
Chapter 1
The Ancestors of Jesus the Messiah
1 This is a record of the ancestors of Jesus the Messiah, a descendant of David and of Abraham:2 Abraham was the father of Isaac. Isaac was the father of Jacob. Jacob was the father of Judah and his brothers.3 Judah was the father of Perez and Zerah (whose mother was Tamar). Perez was the father of Hezron. Hezron was the father of Ram. 4 Ram was the father of Amminadab. Amminadab was the father of Nahshon. Nahshon was the father of Salmon.5 Salmon was the father of Boaz (whose mother was Rahab). Boaz was the father of Obed (whose mother was Ruth). Obed was the father of Jesse.6 Jesse was the father of King David. David was the father of Solomon (whose mother was Bathsheba, the widow of Uriah).7 Solomon was the father of Rehoboam. Rehoboam was the father of Abijah. Abijah was the father of Asa. 8 Asa was the father of Jehoshaphat. Jehoshaphat was the father of Jehoram. Jehoram was the father of Uzziah.9 Uzziah was the father of Jotham. Jotham was the father of Ahaz. Ahaz was the father of Hezekiah.10 Hezekiah was the father of Manasseh. Manasseh was the father of Amon. Amon was the father of Josiah.11 Josiah was the father of Jehoiachin and his brothers (born at the time of the exile to Babylon).12 After the Babylonian exile: Jehoiachin was the father of Shealtiel. Shealtiel was the father of Zerubbabel.13 Zerubbabel was the father of Abiud. Abiud was the father of Eliakim. Eliakim was the father of Azor.14 Azor was the father of Zadok. Zadok was the father of Akim. Akim was the father of Eliud.15 Eliud was the father of Eleazar. Eleazar was the father of Matthan. Matthan was the father of Jacob.16 Jacob was the father of Joseph, the husband of Mary. Mary gave birth to Jesus, who is called the Messiah.
17 All those listed above include fourteen generations from Abraham to David, fourteen from David to the Babylonian exile, and fourteen from the Babylonian exile to the Messiah. The Birth of Jesus the Messiah
18 This is how Jesus the Messiah was born. His mother, Mary, was engaged to be married to Joseph. But before the marriage took place, while she was still a virgin, she became pregnant through the power of the Holy Spirit.19 Joseph, her fiancé, was a good man and did not want to disgrace her publicly, so he decided to break the engagement quietly.20 As he considered this, an angel of the Lord appeared to him in a dream. “Joseph, son of David,” the angel said, “do not be afraid to take Mary as your wife. For the child within her was conceived by the Holy Spirit.21 And she will have a son, and you are to name him Jesus, for he will save his people from their sins.”22 All of this occurred to fulfill the Lord’s message through his prophet:
23 “Look! The virgin will conceive a child! She will give birth to a son, and they will call him Immanuel, which means ‘God is with us.’”
24 When Joseph woke up, he did as the angel of the Lord commanded and took Mary as his wife.25 But he did not have sexual relations with her until her son was born. And Joseph named him Jesus. Matt 1:1-25 (NLT)
SUMMARY.--The Genealogy of Jesus Christ. Three Series of Fourteen Generations. The Betrothal of Mary and Joseph. The Immaculate Conception. The Purpose of Joseph. The Lord's Message in a Dream. The Name Jesus. The Prophecy of the Virgin. Immanuel. The Birth of Jesus.
1. The book of the generation. Literally, "the book of birth," or genealogy. This title applies, not to the whole Gospel, but to the tables of descent in the first seventeen verses . The title was possibly copied from some Hebrew document compiled from the genealogical tables. Jesus Christ. Jesus, the personal name, which means "Savior;" Christ, the official title, which means "Anointed." He is our Anointed Prophet, Priest, and King. The son of David. The descendant. The prophets had declared that the Messiah should be of David's seed. The son of Abraham. The Lord had promised Abraham ( Genesis 12:3Genesis 22:18 ) that in his seed all the world should be blessed. David and Abraham were the two greatest ancestors of Jesus, and are named because it had been predicted that he would be their descendant.
2. Abraham begat Isaac. Matthew begins with Abraham to trace the line down. He was writing for Jews, and Jewish history begins with Abraham. Luke ( 3:23-38 ), writing for Gentiles, goes back to Adam. For the differences between Matthew and Luke, see verse 16.
3. Tamar. Three women are named in this list: Tamar, Rahab, and Ruth. These were all Gentile women, and are named for this reason, and for their remarkable history. There were stains upon the character of Tamar ( Gen. 38:11-30 ) and of Rahab ( Josh. 2:1 ), but Ruth is one of the sweetest women of the Bible.
6. David the king. The greatest of line from Abraham to Christ, so exalted that one of the titles of the Messiah was "the Son of David." Of Uriah. The mother of Solomon is referred to, not by name, but as the wife of Uriah. Uriah was a Hittite, a Gentile, and his wife may have been also. She was certainly a partner of David in the greatest guilt of his life.
8. Joram. Between Joram and Uzziah three names are intentionally omitted. They are found in 1 Chronicles 3:111 Chronicles 3:12 . They were probably omitted to equalize the threefold division of generations from Abraham to Joseph. Such omissions of unimportant links are common in the Old Testament.
11. The carrying away to Babylon. The great seventy years' captivity in Babylon, following the destruction of Jerusalem by Nebuchadnezzar.
12. Zerubbabel. The descendant of the ancient kings who led the Jews back from the Captivity ( Ezra 3:2 ).
16. Jacob begat Joseph. The descendant of a long line of kings was a poor carpenter of Nazareth. As the husband of Mary he was the legal father of Jesus, and Matthew gives his line of descent. A comparison of the table given by Luke will show that it differs in part from that of Matthew. Between David and Joseph the lists are widely different. Several views, all possible, have been presented, but the most probable explanation is that Matthew gives the line of Joseph, the legal line, and that Luke gives the line of Mary, the mother of our Lord. As the Jews regarded only male descent, unless Joseph, the supposed father, was a descendant of David they would not have recognized the genealogy as a fulfillment of the prophecies that Christ should be the Son of David; while Luke, himself a Gentile and writing for Gentiles, was more particular to give the line that shows that Jesus is really the Son of David. If Mary was the daughter of Heli, especially if an heiress, Joseph, by marriage, would become the "son of Heli." That there is no contradiction between the two tables is shown by the fact that the Jews who best understood their genealogies never charged it. These tables were preserved with great care, for various reasons, until Christ was born, but it is asserted that Herod destroyed them. If this is incorrect, they did not survive the destruction of Jerusalem.
17. Are fourteen generations. There are exactly fourteen generations from Abraham to David, and two other series are made to correspond. From David to, etc. David's name is counted again to make the number fourteen. The third series begins with Jeconiah and ends with Christ.
18. The birth of Jesus Christ. The word rendered here "birth" is the same in Greek that is translated "genealogy" in verse 1 . Mary having been betrothed. Not married, but engaged. Betrothal was, from the times of the patriarchs, a formal ceremony ( Gen. 24:53 ), and was regarded a binding obligation. It generally lasted a whole year before marriage. After betrothal unfaithfulness was regarded adultery. Before they came together. Before marriage. She was found. The angel ( Luke 1:26 ) predicted her conception, and when the prediction was verified she probably did not hesitate to reveal it. Her heart would be filled with joyous pride instead of shame. Holy Ghost. Correctly, Holy Spirit. The Divine power. Christ is the only example of such a birth in all history. His birth, like his life and his resurrection, is a miracle.
19. Joseph her husband. Betrothal, according to the law ( Deut. 22:24 ), made him her husband before marriage. A righteous man. Just and humane. To put her away publicly was to expose her to the penalty of death. Probably she had made her defense to him, but her story was so wonderful that he was in doubt. Privily. Give her a bill of divorce. See Deut. 24:1 .
20. While he thought. Reflected, still in doubt, perplexed. An angel. Gabriel appeared to Mary ( Luke 1:26 ); the name of the angel is not here given. Angels are messengers; an angel of the Lord is the Lord's messenger. These messengers are usually superhuman, but not always. In a dream. Often messages were conveyed by impressions made in sleep. Three times revelations were thus made to Joseph. Thou son of David. It was fitting that he should now be reminded that he belonged to the family from whence the Messiah was to come. Fear not. His betrothed was pure.
21. Thou shalt call his name Jesus. That is, Savior. The Hebrew form is Joshua; the full meaning is Jehovah's salvation. Shall save his people. Not the Jewish nation, as Joseph probably supposed, but all who accept and follow him. From their sins. Not a temporal salvation, but from the curse of sin, condemnation and banishment from God's favor and heaven.
22. That it might be fulfilled. Matthew neglects no opportunity to show the Jews that their prophets described Christ. The prophecy will be found in Isaiah 7:14 .
23. Behold, a virgin. Rather the virgin, as in the Revision. Isaiah had in view a particular virgin, the mother of the true Immanuel. Like many other prophecies, it had a double, a typical and a true, fulfillment. The first was in the reign of Ahaz, concerning a temporal deliverance, but the higher reference is to the spiritual Deliverer of the world. The first is the type, the second is the great event that inspired the message. Immanuel. This means "God with us," an appropriate title for Jesus among men.
24. And Joseph . . . did. He obeyed at once, a fitting example for all men. When the Lord's will is spoken there should be no delay in obedience.
25. Knew her not. A Hebrew form for conjugal intercourse. The language of the verse does not imply the perpetual virginity of Mary.
Jesus is introduced as the promised Messiah. Messiah's genealogy, through the line of kings from the thone of David, shows us the kingship of our Lord. That He was born of a woman shows us human nature. His name Immanuel, means God with us.
And He shall be called, Jesus. When God reveals the truth to Joseph, he immediately believes and obeys God's will, unbelievable as the truth would seem without a deep trust in God's power (compare Lk 1:37). (By contrast, many unmarried men today refuse to take responsibility even when they are the father!)
Matthew's genealogy unifies the defining periods of Israel's history and points them to Jesus. Jewish people also viewed genealogies as a testimony of God's providence in their ancestry.
Israel knew a Messiah would come. Isaiah 9:6-7, Jeremeiah 23:5-6.
Matthew calls Jesus the "son of Abraham". Jesus is the seed that is referred to in Genesis 12:1-3, Galations 3:16 says it was "a seed" not many seeds. We see in the genealogy Jesus is from the line of Abraham.
Jesus' birth in Bethlem was prophesied. Micah 5:2.
Bethlehem was a small city and in the nation of Israel. The land of Israel was divided into four political districts and several lesser territories. Judea was to the south, Samaria in the middle, Galilee to the north, and Idumea to the southwest. Bethlehem was in Judea and so was Jerusalem, which was the seat of government for Herod the Great, king over all four political districts. Herod was a ruthless man and a murderer. Even his family feared him. During his reign He supervised the renovation of the Temple, making it much larger and beautiful. This made him popluar with the Jews. Jesus would visit Jerusalem many times because of the Jewish festivals held there.
When Joseph was warned to flee to Egypt by the angel, it was because Herod believed this baby was a king, and someday would threaten to take away his kingship. He wanted the Magi to return after they found the child and tell him where this new born king was. It was not because he wanted to worship the new king, but to kill him.
Matthew does not tell us about Herod's genealogy. Herod was an Edomite who were descendants of Esau, the brother of Jacob. Jacob and Esau were twin brothers of Isaac, the son of Abraham. Paul comments on the birth of the two sons born to Rebecca, Isaac's wife. Jacob is a Jew and Esau is not, yet they are twin brothers. Romans 9:6-8. What is the principle that determines the Jewish identity of Jacob and not his twin brother? A Jew is one who, in addition to his Jewish descent, is also of "God's election", or in the words of Scripture a man in the line of the "sons of promise". Israel is a nation that has been chosen of God to give substance to God's plan of salvation to the whole world. However, when the Jew, as an individual thinks that because of his Jewish descent, he is the "elect of God", he is on false ground and deceives himself. Not every individual Jew is a member of this national body which God has chosen for this exalted purpose. Through most of the periods of Jewish history, it was a small remnant that constituted God's chosen people.
We might not expect the Magi to worship Jesus, especially if they found him not in the royal palace but in a cave. They were aware of the prophecy and knew the time had come for this king, long promised, to be born. Interesting that some of the first to worship Jesus were Gentiles .
Joseph was warned by angels in his dreams.
" 22But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, "
God Himself warned Joseph
CREDENTIALS AND CONTINUITY: JESUS FULFILLS OLD TESTAMENT PROPHECIES REGARDING THE MESSIAH (1:1-4:16) Overview: The record of the background and birth of Jesus in the book of Matthew revealed Jesus' links to the promises and prophecies of the Old Testament (1:1-25). The cornerstone of this section was the genealogy of Jesus, which included both Abraham and David. Although Jesus was a son of David, the most prominent of Jewish kings, his links to Abraham were also stressed. Abraham was named to lay the foundation for Jesus' being the one who would bring salvation to all the nations (cf. Gen. 12:3). This emphasis on international salvation also explains the presence of Gentile women in Jesus' genealogy, and the book's thrust to include all nations in the messianic kingdom. Drawing an ethnic circle around God's salvation, whether done by the disciples or the Jewish religious leaders, is soundly condemned by the power of God's universal promises to Abraham.
The reader cannot claim that the Davidic aspects of the genealogy were stressed simply because David was mentioned first (1:1). If Jesus was a son of David, he was also a son of Abraham. The element of Jesus' genealogy that was stressed was the Abrahamic element. The genealogy established Jesus' role as a son of David and highlighted the inclusion of the Gentiles in salvation history stemming from God's promises to Abraham. Note the Gentile elements in the genealogy (Tamar, 1:3; Rahab, 1:5; Ruth, 1:5; Uriah's wife, Bathsheba, 1:6). The genealogy showed that God sovereignly brought his salvation into the world through a long and complicated history. Jesus, the son of Abraham and David, brought together the Abrahamic (Gen. 12:1-3) and Davidic (2 Sam. 7:16-19) covenants. That union had international (Abrahamic) and royal (Davidic) implications for God's saving work through Israel.
The most important point of the birth story was the establishment of Jesus' divine sonship (1:18-25). Joseph's negative response to the news of Mary's pregnancy was corrected by divine revelation. Joseph became the first model of a faithful disciple who listened to and obeyed God's heavenly messages (1:18-21). From that point on, Matthew showed that Jesus' life paralleled Israel's history. Just as the nation of Israel had done many centuries earlier, Jesus was taken into and out of Egypt (1:15). His absence from Palestine was compared to the time of Israel's captivity in Babylon (2:18). He suffered temptations in the wilderness like Israel (4:4, 7, 10). He was the light promised both to Israel and the Gentiles (4:15-16). But whereas Israel often failed in her role as witness to God's redemption, Jesus proved himself to be all that Israel was not. He perfectly fulfilled the destiny that God had planned for Israel by mediating God's work of redemption for the whole world.
—Tyndale Concise Bible Commentary
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chapter 2
Visitors from the East
1 Jesus was born in Bethlehem in Judea, during the reign of King Herod. About that time some wise men from eastern lands arrived in Jerusalem, asking,2 “Where is the newborn king of the Jews? We saw his star as it rose, and we have come to worship him.”3 King Herod was deeply disturbed when he heard this, as was everyone in Jerusalem.4 He called a meeting of the leading priests and teachers of religious law and asked, “Where is the Messiah supposed to be born?”5 “In Bethlehem in Judea,” they said, “for this is what the prophet wrote:
6 ‘And you, O Bethlehem in the land of Judah, are not least among the ruling cities of Judah, for a ruler will come from you who will be the shepherd for my people Israel.’ ”
7 Then Herod called for a private meeting with the wise men, and he learned from them the time when the star first appeared.8 Then he told them, “Go to Bethlehem and search carefully for the child. And when you find him, come back and tell me so that I can go and worship him, too!”9 After this interview the wise men went their way. And the star they had seen in the east guided them to Bethlehem. It went ahead of them and stopped over the place where the child was.10 When they saw the star, they were filled with joy!11 They entered the house and saw the child with his mother, Mary, and they bowed down and worshiped him. Then they opened their treasure chests and gave him gifts of gold, frankincense, and myrrh.12 When it was time to leave, they returned to their own country by another route, for God had warned them in a dream not to return to Herod. The Escape to Egypt
13 After the wise men were gone, an angel of the Lord appeared to Joseph in a dream. “Get up! Flee to Egypt with the child and his mother,” the angel said. “Stay there until I tell you to return, because Herod is going to search for the child to kill him.”14 That night Joseph left for Egypt with the child and Mary, his mother,15 and they stayed there until Herod’s death. This fulfilled what the Lord had spoken through the prophet: “I called my Son out of Egypt.” 16 Herod was furious when he realized that the wise men had outwitted him. He sent soldiers to kill all the boys in and around Bethlehem who were two years old and under, based on the wise men’s report of the star’s first appearance.17 Herod’s brutal action fulfilled what God had spoken through the prophet Jeremiah:
18 “A cry was heard in Ramah-- weeping and great mourning. Rachel weeps for her children, refusing to be comforted, for they are dead.” The Return to Nazareth
19 When Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt.20 “Get up!” the angel said. “Take the child and his mother back to the land of Israel, because those who were trying to kill the child are dead.”21 So Joseph got up and returned to the land of Israel with Jesus and his mother.22 But when he learned that the new ruler of Judea was Herod’s son Archelaus, he was afraid to go there. Then, after being warned in a dream, he left forthe region of Galilee.23 So the family went and lived in a town called Nazareth. This fulfilled what the prophets had said: “He will be called a Nazarene.” Matt 2:1-23 (NLT)
SUMMARY.--The Wise Men. The Star in the East. The King of the Jews. Herod and Jerusalem Troubled. Christ to Be Born in Bethlehem. Herod's Demand of the Wise Men. The Star over the Young Child. Gifts Laid at His Feet. Joseph Warned in a Dream. Flight into Egypt. The Massacre of the Children. Rachel Weeping. Joseph Called to Return. The Home in Galilee. The City of Nazareth.
1. When Jesus was born. Though the home of Joseph and Mary was Nazareth, prophecy had declared that Christ should be born at Bethlehem, the native place of David; and this was accomplished by the agency of the Roman emperor. See notes on Luke 2:1. The pride of the Jews in their genealogies would lead them to the head cities of their families; thus, Mary traversed with her husband the length of the land, from Nazareth to Bethlehem, the city of David, to whose house they both belonged. In Bethlehem of Judea. Bethlehem was one of the oldest places in the land of Judea, and had been in existence at least 1,500 years before the Savior was born. It was the scene of events so touchingly related in the Book of Ruth. It was known as the city of David, because it was his birthplace. The little town has an imposing aspect and commanding site. It stands on the summit of a narrow ridge, which projects eastward from the central mountain chain of Judah. It is about six miles south of Jerusalem, on the road toward Hebron. It contains at the present time about four thousand inhabitants, chiefly Christians of the Greek Church, who obtain much of their sustenance from the sale of relics to pilgrims and visitors. In the days of Herod the king. This statement gives data for ascertaining the time of the birth of Jesus. It is conceded that it took place in the last year of Herod's reign. But it is known that Herod died about three years before the first year of our era. Therefore, if the Savior was born "in the days of king Herod," he must have been about four years earlier than the date assigned. Herod was only partly of Jewish blood, was a man of most bloody and unscrupulous character, a great tyrant, the murderer of even his own wife and sons. Seven of the Herods are named in the New Testament. (1) "Herod the king," here named, called by Josephus Herod the Great, the first of the Herodian kings, a man of great force of character, but a bloody tyrant. He held his royal authority by the appointment of the Romans. (2) Herod Archelaus, his son and successor in Judea ( Matt. 2:22 ). The Romans deposed him and appointed a Roman governor in his stead. (3) Herod Antipas, tetrarch of Galilee, who slew John the Baptist ( Matt. 14:1 ). Also a son of Herod the Great. (4) Herod Philip, a third son, the lawful husband of Herodias ( Matt. 14:3 ). (5) Another son, also named Herod Philip. He is only referred to in the New Testament in Luke 3:1 . (6) Herod Agrippa, the grandson of Herod the Great, named in Acts 12:1-3 Acts 12:23 . (7) Herod Agrippa, the son of the last, the King Agrippa before whom Paul made his famous defense ( Acts 25:13 Acts 25:23 Acts 26:27 ). There came wise men from the east. The word rendered "wise men" is more correctly "Magi," a term which designates an order of priests and philosophers which belonged originally to Persia and Media, and who were extensively distributed over the region of the Euphrates. Those described in the book of Daniel as wise men, astrologers and magicians, belonged to this order. We can only conjecture where these "wise men" came from, but the probability is that they journeyed from the valley of the Euphrates.
2. Where is he that is born King of the Jews? Their question shows two things: 1. That they partook of the general expectation that about this time there would appear in the East a Ruler divinely appointed to his mission. The works of profane writers of this period show that this expectation was general. 2. It is plain that the wise men misapprehended the mission of Christ, and expected him to be a secular king. We have seen his star in the east. No certain conclusion can be reached as to what this appearance in the heavens was, and it is useless to enter into the discussion. It seemed a part of God's plan that Gentiles as well as Jews should offer homage to the infant King.
3. Herod . . . was troubled. The trouble of Herod is easily accounted for. He was a usurper. This news seemed to portend a legitimate king, a rival for the throne, around whom the Jewish nation would rally. All Jerusalem with him. The capital was in commotion. It was the seat of Herod's power, and his staunchest supporters were there.
4. And when he had gathered all the chief priests and scribes together. Literally, "high priests." The high priests, and perhaps the heads of the twenty-four courses of priests, are included. See 1 Chron. 24:1-19 . The "scribes" were the successors of Ezra, the official copyists of the Scripture, who naturally became its expounders, and were the theologians of the time of Christ. The priests, as the head of the Jewish religion, and the scribes, as the chief expounders of the Scriptures, were the proper persons to answer Herod's question. Where Christ should be born. This demand concedes: 1. That the Jews expected a Messiah; 2. That the Scriptures had foretold his coming; 3. That the very place of his birth had been pointed out.
5. In Bethlehem of Judea; for thus it is written by the prophet. The prophet here referred to is Micah, who lived about seven centuries before Christ. See Micah 5:1 Micah 5:2 .
6. And thou Bethlehem. The quotation is made freely from the Septuagint version (Greek), which was in common use, and from which the Savior and his apostles constantly quoted. The Hebrew is literally, "But thou Bethlehem Ephrata, too small to be among the thousands of Judah (i. e., the towns where the heads of thousands resided, the chief towns in the distribution of the tribes), out of thee shall come forth one who is to be the ruler of Israel." Princes. Put for towns, where the princes or head of thousands lived.
7. Then Herod privily called the wise men. The crafty and cruel king had gained one point: he now knew where the Christ was to be born. He therefore asks another question of the wise men, by which he hopes to ascertain the age of the royal child. What time the star appeared. The fact that, as stated below, he slew the children of two years and under, denotes that the star had been seen first about two years before.
8. And he sent them to Bethlehem. Herod commanded them to search out the young child and bring him word, but lied as to his object, which was murder instead of worship.
9. They went their way. They probably departed immediately after their interview with Herod, and as the appearance of the star as soon as they started indicates that it was night, they probably saw Herod in the evening. So the star . . . went before them. This language implies a miraculous appearance, like a star, which guided the steps of the wise men. Such a view is no less probable than that a pillar of fire should have guided Israel. This luminous appearance stood over where the young child was. Either over Bethlehem, or over the house where the young child was sheltered.
10. And when they saw the star. This language shows that for a time, at least, they had not seen the star until they left Jerusalem for Bethlehem. Its reappearance caused them great rejoicing, because it showed them that their quest was not in vain.
11. And they came into the house. Not, probably, the stable where the Lord was born, but a temporary home obtained after the crowd had left Jerusalem. Many suppose that Joseph and Mary remained at Bethlehem until the forty days of purification were passed; that the young child was presented in the temple as recorded in Luke 2:22 ; that then they returned to Bethlehem; were visited shortly after by the wise man, and thence fled into Egypt. If this is correct, the young child must have been six or seven weeks old at the time of the visit. With Mary his mother. The child was probably in the mother's arms. They fell down and worshipped him. Observe that no adoration is offered his mother. When they had opened their treasures. They had brought these all the way from the East as an offering. They offer to him gifts such as were offered to kings by embassadors or vassals. Gold. A usual offering to kings. Frankincense. A costly and fragrant gum distilled from a tree in India and Arabia. Myrrh. An aromatic gum produced from a thorn-bush that grew in Arabia and Ethiopia. The providence of God is seen in these gifts. It provided the means necessary for the flight to Egypt that was to follow at once, and to sustain the holy family in a foreign land.
12. Being warned of God in a dream. Probably they were suspicious of Herod, for they could not fail to know his character, and asked God to guide them. He did so by a dream, and hence they avoided Jerusalem on their return.
13. And when they were departed. It is probable that the Magi were led by the star to Bethlehem, offered their homage, departed, Joseph was warned, and the holy family started to Egypt, all the same night. Flee into Egypt. Egypt has a very intimate connection with Bible history. It was the nearest of Roman provinces independent of Herod, was the home of thousands of Joseph's countrymen, was the home of thousands of Joseph's countrymen, and was convenient for a return at the proper time.
14. When he arose, he took the young child. The message came while he was sleeping; as soon as he arose from his bed he took the Child and his mother and departed at once. There was prompt obedience, as there should always be, to the divine commands.
15. That it might be fulfilled, . . . Out of Egypt have I called my Son. The prophecy here quoted is found in Hosea 11:1 . Israel, which was called out of Egypt, is spoken of a son. Israel, however, was a type, and the events portrayed in Israelitish history were typical prophecies. That was the dispensation of types and shadows. Hence, the great outlines were prophetic, and the calling of Israel out of Egypt a prophecy of the Leader of the true Israel being called out of that land.
16. Then Herod, when he saw that he was mocked. He had directed the wise men to report to him after their visit to Bethlehem. Their return to their own country without complying with his wishes seemed to Herod a mockery of his authority, and excited his rage. Sent forth, and slew. A band of his murderous satellites were sent, and not only slew the male children of Bethlehem, but those of that vicinity.
17. Then was fulfilled that which was spoken by Jeremy the prophet. The saying is found in Jer. 31:15 , and was first spoken with reference to the desolation of Israel by Nebuchadnezzar. The survivors of the Israelites were gathered by their conquerors as captives at Ramah. There the voice of lamentation was heard from the mothers bereft of their offspring. The prophet describes Rachel, the mother of two great tribes, as weeping and refusing to be comforted. It was still more appropriate to the bereaved mothers of Bethlehem. Within half a mile of that city was the tomb of Rachel, and hence the pathetic language of the prophet is again applied to the inconsolable mothers of Bethlehem, as though the Rachel that slept in the tomb were a mourner over her slain offspring. On the site of the tomb Rachel is now a Mahometan mosque. For the burial of Rachel, see Gen. 35:19 .
18. In Ramah was a voice heard. Ramah was a border fortress of Judah, where the captives were collected by the generals of Nebuchadnezzar after the fall of Jerusalem.
19. But when Herod was dead. This event was the signal for the return to Judea. He died in the spring of the year 750 after the building of Rome, just before the passover. This would place his death nearly four years before the Christian era, the date from which we reckon our time. That was not fixed upon until five hundred years after the birth of Christ, and was fixed erroneously.
20. Arise . . . go into the land of Israel. Notice that Joseph is not required to return to Bethlehem or to Judea, but simply to the land of Israel. They are dead which sought the young child's life. As "they" is plural, there must have been the death of more than one of those who sought the death of the Lord. Five days before the death of Herod he slew his son Antipater, a prince of dark, cruel, treacherous character, whom he expected to succeed him. Nothing could be more likely than that he had fully sympathized in the scheme of child-murder at Bethlehem. Now both, "they that sought the young child's life," were dead.
21. And arose and took the young child. He obeyed as promptly as before, waiting obediently upon the Divine will. Came into the land of Israel. This included not only Judea, but Samaria, Galilee and the country beyond the Jordan. The part first reached by Joseph on his return would be Judea.
22. When he heard that Archelaus did reign in Judea. Archelaus is one of the four sons of Herod, who are named in the New Testament. See note on verse 1. Was afraid to go thither. This implies that he had designed to return thither.
23. And he came and dwelt in a city called Nazareth. Matthew makes no mention of the previous residence at Nazareth, and he now names it first when it becomes the home of Christ. It was an obscure village, nestled in the hills about five hundred feet above the plain of Esdraelon, on the side of Galilee. It is not named in the Old Testament, was probably a small town in the time of Christ, but now has about 6,000 inhabitants. That it might be fulfilled which was spoken by the prophets. Not by one prophet, but the summing up of a number of prophecies. No prophet had declared in express terms that he should be called a Nazarene. They, however, did apply to Christ the term Nezer, from which Nazareth is derived; the Nazarites, of whom Samson was one, were typical of Christ; the meanness and contempt in which Nazareth was held was itself a prophecy of one who "was despised and rejected." See Isa. 11:1 Jeremiah 23:5 Jeremiah 33:15 Zechariah 3:8 Zechariah 6:12 .
Jesus in Egypt: Bondage and Exodus (2:1-23) Overview; Matthew showed how Jesus was the Messiah by his identification with the experiences of the people of Israel in the Old Testament record. Jesus was presented as the one who fulfilled the role that God had intended the rebellious nation of Israel to play. Jesus' sojourn in Egypt was compared to the bondage that had been experienced by the people of Israel in that same land. Jesus was presented as the perfect Israelite in bondage (2:13-14) and in exodus (2:15). During the birth narrative (1:18-25), the historical setting of the events recorded was unclear. But at the coming of the Magi and the subsequent escape to Egypt (2:1-18), the surrounding world of Herod's evil reign came sharply into focus.
THE MAGI VISIT (2:1-12) "King Herod" (2:1) was a descendant of the Edomites, who were commonly called Idumeans in Jesus' day (cf. Gen. 36:8; Obad. 1). Herod had ruled as governor of Galilee from 47-37 B.C. He was then promoted to rule as king over all Palestine from 37 to 4 B.C. He became famous for building cities, fortresses, and temples throughout the land but was generally opposed by the people because of his Edomite ancestry. The magi, or "wise men" (2:1), were originally a priestly tribe in the Persian Empire. As astronomers, they may have learned of the Jewish messianic expectation and understood the significance of the appearance of the star (cf. Num. 24:17). The magi often held positions of considerable political influence in Persia. In 40 B.C. Jewish rebels and the Persians had joined together to push the Romans and Herod, their puppet king, out of Palestine. But in 37 B.C. Herod came back with the Romans and again took control of Jerusalem. Ever since, the Jews had shown a continual desire to overthrow Herod. In this historical context it was not surprising that Herod was disturbed and reacted with great violence when the magi came in pomp from Persia, supported with cavalry for safety, looking for the new "king of the Jews" (2:2).
The past and current high priests made up the council of "leading priests" (2:4). According to Old Testament custom the high priest officiated until he died, but the Roman authorities did not follow this system and appointed new high priests at their own discretion. The "teachers of religious law" (2:4; "scribes," NASB and KJV), originally copiers of the Scriptures, were regarded as experts in Jewish law. The "newborn king of the Jews" (2:2) was assumed also to be the Messiah.
The "prophet" (2:5) who foresaw the birth of the Messiah in Bethlehem was Micah (cf. Mic. 5:2). Bethlehem (2:8), the birthplace of King David, was located just five miles south of Jerusalem. By the time the magi had arrived, Joseph had moved his family from the stable to a "house" (2:11; cf. Luke 2:39). According to the Luke account, the family of Joseph had returned to Nazareth, then back to Bethlehem before leaving for Egypt. God spoke through dreams (2:12) as he actively protected his Son from the deadly designs of Herod. The magi's gifts of gold, incense, and myrrh were worthy of a king.
BONDAGE IN EGYPT: THE SON IS CALLED OUT (2:13-15) Note the importance of dreams (2:13) in the early life of Jesus and in the Old Testament for Joseph in Egypt (Gen. 40-41) and Daniel in Babylon (Dan. 2-12). Matthew saw Joseph and his family's departure for Egypt as prophetically significant in the life of Jesus (2:15; cf. Hos. 11:1). The prophecy of Hosea 11:1 originally made reference to Israel's exodus from Egypt. Matthew saw a parallel relationship between the experiences of Jesus and Israel, and he understood by the Holy Spirit's inspiration that Hosea's prophecy applied to both.
Israel's great exodus from Egypt, so vital for the nation's corporate and redemptive experience, found its ultimate fulfillment in Jesus the Messiah. Israel was loved by God as a youth and was released from Egypt. Jesus was loved by God as a youth and released from Egypt. Matthew linked Jesus' experience in Egypt with the bondage, exodus, and preservation experienced by Israel during the Egyptian and Babylonian captivities. Jesus brought a fullness and completion to these earlier events in Israel's history.
PRESERVATION IN BABYLONIAN EXILE: RACHEL WEEPING (2:16-18) Quoting from Jeremiah 31:15, Matthew viewed the Babylonian exile and Herod's murder of the baby boys as part of the same broad picture of persecution and suffering experienced by God's people. In the original historical context, Jeremiah spoke of the "mourning and weeping unrestrained" by Israelite mothers whose children had been taken in the Babylonian exile. But that exile was a prelude to a brighter future through divine preservation in a foreign land and later restoration to Israel. Rachel (2:18) was the favorite wife of Jacob and was representative of the mothers of Israel who were weeping for their lost children. In Jeremiah 31 all the children of Israel are pictured under the image of Ephraim, who is called God's "oldest child" (Jer. 31:9; see also Jer. 31:6, 18, 20; Exod. 4:22). This figurative son was taken into captivity amidst great pain and death. The figure of Ephraim's sonship is fulfilled in God's unique son, Jesus, who was taken down into Egypt amidst the suffering of his people. But despite the suffering of his descendants, Ephraim was Joseph's favored son who was favored and blessed by his grandfather Jacob (cf. Gen. 48:14-20).
HUMBLE REMNANT: THE SON CALLED A NAZARENE (2:19-23) Archelaus (2:22; 4 B.C.-A.D. 6) was a cruel and oppressive ruler. Complaints against him by both Jews and Samaritans resulted in his banishment by Augustus Caesar. Matthew viewed Jesus' residence in Nazareth as prophetically significant (2:23). Nazareth was a despised town because of its association with Sepphoris, the Roman capital of Galilee, situated just four miles to the north. Matthew related the name "Nazareth" to the messianic title in Isaiah 11:1 (Heb. netzer, meaning "branch," "sprout," or "shoot"). Matthew's mention of the city of Nazareth combined the concepts of lowliness and the wordplay on a messianic title.
—Tyndale Concise Bible Commentary
And He shall be called, Jesus. When God reveals the truth to Joseph, he immediately believes and obeys God's will, unbelievable as the truth would seem without a deep trust in God's power (compare Lk 1:37). (By contrast, many unmarried men today refuse to take responsibility even when they are the father!)
Matthew's genealogy unifies the defining periods of Israel's history and points them to Jesus. Jewish people also viewed genealogies as a testimony of God's providence in their ancestry.
Israel knew a Messiah would come. Isaiah 9:6-7, Jeremeiah 23:5-6.
Matthew calls Jesus the "son of Abraham". Jesus is the seed that is referred to in Genesis 12:1-3, Galations 3:16 says it was "a seed" not many seeds. We see in the genealogy Jesus is from the line of Abraham.
Jesus' birth in Bethlem was prophesied. Micah 5:2.
Bethlehem was a small city and in the nation of Israel. The land of Israel was divided into four political districts and several lesser territories. Judea was to the south, Samaria in the middle, Galilee to the north, and Idumea to the southwest. Bethlehem was in Judea and so was Jerusalem, which was the seat of government for Herod the Great, king over all four political districts. Herod was a ruthless man and a murderer. Even his family feared him. During his reign He supervised the renovation of the Temple, making it much larger and beautiful. This made him popluar with the Jews. Jesus would visit Jerusalem many times because of the Jewish festivals held there.
When Joseph was warned to flee to Egypt by the angel, it was because Herod believed this baby was a king, and someday would threaten to take away his kingship. He wanted the Magi to return after they found the child and tell him where this new born king was. It was not because he wanted to worship the new king, but to kill him.
Matthew does not tell us about Herod's genealogy. Herod was an Edomite who were descendants of Esau, the brother of Jacob. Jacob and Esau were twin brothers of Isaac, the son of Abraham. Paul comments on the birth of the two sons born to Rebecca, Isaac's wife. Jacob is a Jew and Esau is not, yet they are twin brothers. Romans 9:6-8. What is the principle that determines the Jewish identity of Jacob and not his twin brother? A Jew is one who, in addition to his Jewish descent, is also of "God's election", or in the words of Scripture a man in the line of the "sons of promise". Israel is a nation that has been chosen of God to give substance to God's plan of salvation to the whole world. However, when the Jew, as an individual thinks that because of his Jewish descent, he is the "elect of God", he is on false ground and deceives himself. Not every individual Jew is a member of this national body which God has chosen for this exalted purpose. Through most of the periods of Jewish history, it was a small remnant that constituted God's chosen people.
We might not expect the Magi to worship Jesus, especially if they found him not in the royal palace but in a cave. They were aware of the prophecy and knew the time had come for this king, long promised, to be born. Interesting that some of the first to worship Jesus were Gentiles .
Joseph was warned by angels in his dreams.
" 22But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, "
God Himself warned Joseph
CREDENTIALS AND CONTINUITY: JESUS FULFILLS OLD TESTAMENT PROPHECIES REGARDING THE MESSIAH (1:1-4:16) Overview: The record of the background and birth of Jesus in the book of Matthew revealed Jesus' links to the promises and prophecies of the Old Testament (1:1-25). The cornerstone of this section was the genealogy of Jesus, which included both Abraham and David. Although Jesus was a son of David, the most prominent of Jewish kings, his links to Abraham were also stressed. Abraham was named to lay the foundation for Jesus' being the one who would bring salvation to all the nations (cf. Gen. 12:3). This emphasis on international salvation also explains the presence of Gentile women in Jesus' genealogy, and the book's thrust to include all nations in the messianic kingdom. Drawing an ethnic circle around God's salvation, whether done by the disciples or the Jewish religious leaders, is soundly condemned by the power of God's universal promises to Abraham.
The reader cannot claim that the Davidic aspects of the genealogy were stressed simply because David was mentioned first (1:1). If Jesus was a son of David, he was also a son of Abraham. The element of Jesus' genealogy that was stressed was the Abrahamic element. The genealogy established Jesus' role as a son of David and highlighted the inclusion of the Gentiles in salvation history stemming from God's promises to Abraham. Note the Gentile elements in the genealogy (Tamar, 1:3; Rahab, 1:5; Ruth, 1:5; Uriah's wife, Bathsheba, 1:6). The genealogy showed that God sovereignly brought his salvation into the world through a long and complicated history. Jesus, the son of Abraham and David, brought together the Abrahamic (Gen. 12:1-3) and Davidic (2 Sam. 7:16-19) covenants. That union had international (Abrahamic) and royal (Davidic) implications for God's saving work through Israel.
The most important point of the birth story was the establishment of Jesus' divine sonship (1:18-25). Joseph's negative response to the news of Mary's pregnancy was corrected by divine revelation. Joseph became the first model of a faithful disciple who listened to and obeyed God's heavenly messages (1:18-21). From that point on, Matthew showed that Jesus' life paralleled Israel's history. Just as the nation of Israel had done many centuries earlier, Jesus was taken into and out of Egypt (1:15). His absence from Palestine was compared to the time of Israel's captivity in Babylon (2:18). He suffered temptations in the wilderness like Israel (4:4, 7, 10). He was the light promised both to Israel and the Gentiles (4:15-16). But whereas Israel often failed in her role as witness to God's redemption, Jesus proved himself to be all that Israel was not. He perfectly fulfilled the destiny that God had planned for Israel by mediating God's work of redemption for the whole world.
—Tyndale Concise Bible Commentary
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Chapter 2
Visitors from the East
1 Jesus was born in Bethlehem in Judea, during the reign of King Herod. About that time some wise men from eastern lands arrived in Jerusalem, asking,2 “Where is the newborn king of the Jews? We saw his star as it rose, and we have come to worship him.”3 King Herod was deeply disturbed when he heard this, as was everyone in Jerusalem.4 He called a meeting of the leading priests and teachers of religious law and asked, “Where is the Messiah supposed to be born?”5 “In Bethlehem in Judea,” they said, “for this is what the prophet wrote:
6 ‘And you, O Bethlehem in the land of Judah, are not least among the ruling cities of Judah, for a ruler will come from you who will be the shepherd for my people Israel.’ ”
7 Then Herod called for a private meeting with the wise men, and he learned from them the time when the star first appeared.8 Then he told them, “Go to Bethlehem and search carefully for the child. And when you find him, come back and tell me so that I can go and worship him, too!”9 After this interview the wise men went their way. And the star they had seen in the east guided them to Bethlehem. It went ahead of them and stopped over the place where the child was.10 When they saw the star, they were filled with joy!11 They entered the house and saw the child with his mother, Mary, and they bowed down and worshiped him. Then they opened their treasure chests and gave him gifts of gold, frankincense, and myrrh.12 When it was time to leave, they returned to their own country by another route, for God had warned them in a dream not to return to Herod. The Escape to Egypt
13 After the wise men were gone, an angel of the Lord appeared to Joseph in a dream. “Get up! Flee to Egypt with the child and his mother,” the angel said. “Stay there until I tell you to return, because Herod is going to search for the child to kill him.”14 That night Joseph left for Egypt with the child and Mary, his mother,15 and they stayed there until Herod’s death. This fulfilled what the Lord had spoken through the prophet: “I called my Son out of Egypt.” 16 Herod was furious when he realized that the wise men had outwitted him. He sent soldiers to kill all the boys in and around Bethlehem who were two years old and under, based on the wise men’s report of the star’s first appearance.17 Herod’s brutal action fulfilled what God had spoken through the prophet Jeremiah:
18 “A cry was heard in Ramah-- weeping and great mourning. Rachel weeps for her children, refusing to be comforted, for they are dead.” The Return to Nazareth
19 When Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt.20 “Get up!” the angel said. “Take the child and his mother back to the land of Israel, because those who were trying to kill the child are dead.”21 So Joseph got up and returned to the land of Israel with Jesus and his mother.22 But when he learned that the new ruler of Judea was Herod’s son Archelaus, he was afraid to go there. Then, after being warned in a dream, he left forthe region of Galilee.23 So the family went and lived in a town called Nazareth. This fulfilled what the prophets had said: “He will be called a Nazarene.” Matt 2:1-23 (NLT)
SUMMARY.--The Wise Men. The Star in the East. The King of the Jews. Herod and Jerusalem Troubled. Christ to Be Born in Bethlehem. Herod's Demand of the Wise Men. The Star over the Young Child. Gifts Laid at His Feet. Joseph Warned in a Dream. Flight into Egypt. The Massacre of the Children. Rachel Weeping. Joseph Called to Return. The Home in Galilee. The City of Nazareth.
1. When Jesus was born. Though the home of Joseph and Mary was Nazareth, prophecy had declared that Christ should be born at Bethlehem, the native place of David; and this was accomplished by the agency of the Roman emperor. See notes on Luke 2:1. The pride of the Jews in their genealogies would lead them to the head cities of their families; thus, Mary traversed with her husband the length of the land, from Nazareth to Bethlehem, the city of David, to whose house they both belonged. In Bethlehem of Judea. Bethlehem was one of the oldest places in the land of Judea, and had been in existence at least 1,500 years before the Savior was born. It was the scene of events so touchingly related in the Book of Ruth. It was known as the city of David, because it was his birthplace. The little town has an imposing aspect and commanding site. It stands on the summit of a narrow ridge, which projects eastward from the central mountain chain of Judah. It is about six miles south of Jerusalem, on the road toward Hebron. It contains at the present time about four thousand inhabitants, chiefly Christians of the Greek Church, who obtain much of their sustenance from the sale of relics to pilgrims and visitors. In the days of Herod the king. This statement gives data for ascertaining the time of the birth of Jesus. It is conceded that it took place in the last year of Herod's reign. But it is known that Herod died about three years before the first year of our era. Therefore, if the Savior was born "in the days of king Herod," he must have been about four years earlier than the date assigned. Herod was only partly of Jewish blood, was a man of most bloody and unscrupulous character, a great tyrant, the murderer of even his own wife and sons. Seven of the Herods are named in the New Testament. (1) "Herod the king," here named, called by Josephus Herod the Great, the first of the Herodian kings, a man of great force of character, but a bloody tyrant. He held his royal authority by the appointment of the Romans. (2) Herod Archelaus, his son and successor in Judea ( Matt. 2:22 ). The Romans deposed him and appointed a Roman governor in his stead. (3) Herod Antipas, tetrarch of Galilee, who slew John the Baptist ( Matt. 14:1 ). Also a son of Herod the Great. (4) Herod Philip, a third son, the lawful husband of Herodias ( Matt. 14:3 ). (5) Another son, also named Herod Philip. He is only referred to in the New Testament in Luke 3:1 . (6) Herod Agrippa, the grandson of Herod the Great, named in Acts 12:1-3 Acts 12:23 . (7) Herod Agrippa, the son of the last, the King Agrippa before whom Paul made his famous defense ( Acts 25:13 Acts 25:23 Acts 26:27 ). There came wise men from the east. The word rendered "wise men" is more correctly "Magi," a term which designates an order of priests and philosophers which belonged originally to Persia and Media, and who were extensively distributed over the region of the Euphrates. Those described in the book of Daniel as wise men, astrologers and magicians, belonged to this order. We can only conjecture where these "wise men" came from, but the probability is that they journeyed from the valley of the Euphrates.
2. Where is he that is born King of the Jews? Their question shows two things: 1. That they partook of the general expectation that about this time there would appear in the East a Ruler divinely appointed to his mission. The works of profane writers of this period show that this expectation was general. 2. It is plain that the wise men misapprehended the mission of Christ, and expected him to be a secular king. We have seen his star in the east. No certain conclusion can be reached as to what this appearance in the heavens was, and it is useless to enter into the discussion. It seemed a part of God's plan that Gentiles as well as Jews should offer homage to the infant King.
3. Herod . . . was troubled. The trouble of Herod is easily accounted for. He was a usurper. This news seemed to portend a legitimate king, a rival for the throne, around whom the Jewish nation would rally. All Jerusalem with him. The capital was in commotion. It was the seat of Herod's power, and his staunchest supporters were there.
4. And when he had gathered all the chief priests and scribes together. Literally, "high priests." The high priests, and perhaps the heads of the twenty-four courses of priests, are included. See 1 Chron. 24:1-19 . The "scribes" were the successors of Ezra, the official copyists of the Scripture, who naturally became its expounders, and were the theologians of the time of Christ. The priests, as the head of the Jewish religion, and the scribes, as the chief expounders of the Scriptures, were the proper persons to answer Herod's question. Where Christ should be born. This demand concedes: 1. That the Jews expected a Messiah; 2. That the Scriptures had foretold his coming; 3. That the very place of his birth had been pointed out.
5. In Bethlehem of Judea; for thus it is written by the prophet. The prophet here referred to is Micah, who lived about seven centuries before Christ. See Micah 5:1 Micah 5:2 .
6. And thou Bethlehem. The quotation is made freely from the Septuagint version (Greek), which was in common use, and from which the Savior and his apostles constantly quoted. The Hebrew is literally, "But thou Bethlehem Ephrata, too small to be among the thousands of Judah (i. e., the towns where the heads of thousands resided, the chief towns in the distribution of the tribes), out of thee shall come forth one who is to be the ruler of Israel." Princes. Put for towns, where the princes or head of thousands lived.
7. Then Herod privily called the wise men. The crafty and cruel king had gained one point: he now knew where the Christ was to be born. He therefore asks another question of the wise men, by which he hopes to ascertain the age of the royal child. What time the star appeared. The fact that, as stated below, he slew the children of two years and under, denotes that the star had been seen first about two years before.
8. And he sent them to Bethlehem. Herod commanded them to search out the young child and bring him word, but lied as to his object, which was murder instead of worship.
9. They went their way. They probably departed immediately after their interview with Herod, and as the appearance of the star as soon as they started indicates that it was night, they probably saw Herod in the evening. So the star . . . went before them. This language implies a miraculous appearance, like a star, which guided the steps of the wise men. Such a view is no less probable than that a pillar of fire should have guided Israel. This luminous appearance stood over where the young child was. Either over Bethlehem, or over the house where the young child was sheltered.
10. And when they saw the star. This language shows that for a time, at least, they had not seen the star until they left Jerusalem for Bethlehem. Its reappearance caused them great rejoicing, because it showed them that their quest was not in vain.
11. And they came into the house. Not, probably, the stable where the Lord was born, but a temporary home obtained after the crowd had left Jerusalem. Many suppose that Joseph and Mary remained at Bethlehem until the forty days of purification were passed; that the young child was presented in the temple as recorded in Luke 2:22 ; that then they returned to Bethlehem; were visited shortly after by the wise man, and thence fled into Egypt. If this is correct, the young child must have been six or seven weeks old at the time of the visit. With Mary his mother. The child was probably in the mother's arms. They fell down and worshipped him. Observe that no adoration is offered his mother. When they had opened their treasures. They had brought these all the way from the East as an offering. They offer to him gifts such as were offered to kings by embassadors or vassals. Gold. A usual offering to kings. Frankincense. A costly and fragrant gum distilled from a tree in India and Arabia. Myrrh. An aromatic gum produced from a thorn-bush that grew in Arabia and Ethiopia. The providence of God is seen in these gifts. It provided the means necessary for the flight to Egypt that was to follow at once, and to sustain the holy family in a foreign land.
12. Being warned of God in a dream. Probably they were suspicious of Herod, for they could not fail to know his character, and asked God to guide them. He did so by a dream, and hence they avoided Jerusalem on their return.
13. And when they were departed. It is probable that the Magi were led by the star to Bethlehem, offered their homage, departed, Joseph was warned, and the holy family started to Egypt, all the same night. Flee into Egypt. Egypt has a very intimate connection with Bible history. It was the nearest of Roman provinces independent of Herod, was the home of thousands of Joseph's countrymen, was the home of thousands of Joseph's countrymen, and was convenient for a return at the proper time.
14. When he arose, he took the young child. The message came while he was sleeping; as soon as he arose from his bed he took the Child and his mother and departed at once. There was prompt obedience, as there should always be, to the divine commands.
15. That it might be fulfilled, . . . Out of Egypt have I called my Son. The prophecy here quoted is found in Hosea 11:1 . Israel, which was called out of Egypt, is spoken of a son. Israel, however, was a type, and the events portrayed in Israelitish history were typical prophecies. That was the dispensation of types and shadows. Hence, the great outlines were prophetic, and the calling of Israel out of Egypt a prophecy of the Leader of the true Israel being called out of that land.
16. Then Herod, when he saw that he was mocked. He had directed the wise men to report to him after their visit to Bethlehem. Their return to their own country without complying with his wishes seemed to Herod a mockery of his authority, and excited his rage. Sent forth, and slew. A band of his murderous satellites were sent, and not only slew the male children of Bethlehem, but those of that vicinity.
17. Then was fulfilled that which was spoken by Jeremy the prophet. The saying is found in Jer. 31:15 , and was first spoken with reference to the desolation of Israel by Nebuchadnezzar. The survivors of the Israelites were gathered by their conquerors as captives at Ramah. There the voice of lamentation was heard from the mothers bereft of their offspring. The prophet describes Rachel, the mother of two great tribes, as weeping and refusing to be comforted. It was still more appropriate to the bereaved mothers of Bethlehem. Within half a mile of that city was the tomb of Rachel, and hence the pathetic language of the prophet is again applied to the inconsolable mothers of Bethlehem, as though the Rachel that slept in the tomb were a mourner over her slain offspring. On the site of the tomb Rachel is now a Mahometan mosque. For the burial of Rachel, see Gen. 35:19 .
18. In Ramah was a voice heard. Ramah was a border fortress of Judah, where the captives were collected by the generals of Nebuchadnezzar after the fall of Jerusalem.
19. But when Herod was dead. This event was the signal for the return to Judea. He died in the spring of the year 750 after the building of Rome, just before the passover. This would place his death nearly four years before the Christian era, the date from which we reckon our time. That was not fixed upon until five hundred years after the birth of Christ, and was fixed erroneously.
20. Arise . . . go into the land of Israel. Notice that Joseph is not required to return to Bethlehem or to Judea, but simply to the land of Israel. They are dead which sought the young child's life. As "they" is plural, there must have been the death of more than one of those who sought the death of the Lord. Five days before the death of Herod he slew his son Antipater, a prince of dark, cruel, treacherous character, whom he expected to succeed him. Nothing could be more likely than that he had fully sympathized in the scheme of child-murder at Bethlehem. Now both, "they that sought the young child's life," were dead.
21. And arose and took the young child. He obeyed as promptly as before, waiting obediently upon the Divine will. Came into the land of Israel. This included not only Judea, but Samaria, Galilee and the country beyond the Jordan. The part first reached by Joseph on his return would be Judea.
22. When he heard that Archelaus did reign in Judea. Archelaus is one of the four sons of Herod, who are named in the New Testament. See note on verse 1. Was afraid to go thither. This implies that he had designed to return thither.
23. And he came and dwelt in a city called Nazareth. Matthew makes no mention of the previous residence at Nazareth, and he now names it first when it becomes the home of Christ. It was an obscure village, nestled in the hills about five hundred feet above the plain of Esdraelon, on the side of Galilee. It is not named in the Old Testament, was probably a small town in the time of Christ, but now has about 6,000 inhabitants. That it might be fulfilled which was spoken by the prophets. Not by one prophet, but the summing up of a number of prophecies. No prophet had declared in express terms that he should be called a Nazarene. They, however, did apply to Christ the term Nezer, from which Nazareth is derived; the Nazarites, of whom Samson was one, were typical of Christ; the meanness and contempt in which Nazareth was held was itself a prophecy of one who "was despised and rejected." See Isa. 11:1 Jeremiah 23:5 Jeremiah 33:15 Zechariah 3:8 Zechariah 6:12 .
Jesus in Egypt: Bondage and Exodus (2:1-23) Overview; Matthew showed how Jesus was the Messiah by his identification with the experiences of the people of Israel in the Old Testament record. Jesus was presented as the one who fulfilled the role that God had intended the rebellious nation of Israel to play. Jesus' sojourn in Egypt was compared to the bondage that had been experienced by the people of Israel in that same land. Jesus was presented as the perfect Israelite in bondage (2:13-14) and in exodus (2:15). During the birth narrative (1:18-25), the historical setting of the events recorded was unclear. But at the coming of the Magi and the subsequent escape to Egypt (2:1-18), the surrounding world of Herod's evil reign came sharply into focus.
THE MAGI VISIT (2:1-12) "King Herod" (2:1) was a descendant of the Edomites, who were commonly called Idumeans in Jesus' day (cf. Gen. 36:8; Obad. 1). Herod had ruled as governor of Galilee from 47-37 B.C. He was then promoted to rule as king over all Palestine from 37 to 4 B.C. He became famous for building cities, fortresses, and temples throughout the land but was generally opposed by the people because of his Edomite ancestry. The magi, or "wise men" (2:1), were originally a priestly tribe in the Persian Empire. As astronomers, they may have learned of the Jewish messianic expectation and understood the significance of the appearance of the star (cf. Num. 24:17). The magi often held positions of considerable political influence in Persia. In 40 B.C. Jewish rebels and the Persians had joined together to push the Romans and Herod, their puppet king, out of Palestine. But in 37 B.C. Herod came back with the Romans and again took control of Jerusalem. Ever since, the Jews had shown a continual desire to overthrow Herod. In this historical context it was not surprising that Herod was disturbed and reacted with great violence when the magi came in pomp from Persia, supported with cavalry for safety, looking for the new "king of the Jews" (2:2).
The past and current high priests made up the council of "leading priests" (2:4). According to Old Testament custom the high priest officiated until he died, but the Roman authorities did not follow this system and appointed new high priests at their own discretion. The "teachers of religious law" (2:4; "scribes," NASB and KJV), originally copiers of the Scriptures, were regarded as experts in Jewish law. The "newborn king of the Jews" (2:2) was assumed also to be the Messiah.
The "prophet" (2:5) who foresaw the birth of the Messiah in Bethlehem was Micah (cf. Mic. 5:2). Bethlehem (2:8), the birthplace of King David, was located just five miles south of Jerusalem. By the time the magi had arrived, Joseph had moved his family from the stable to a "house" (2:11; cf. Luke 2:39). According to the Luke account, the family of Joseph had returned to Nazareth, then back to Bethlehem before leaving for Egypt. God spoke through dreams (2:12) as he actively protected his Son from the deadly designs of Herod. The magi's gifts of gold, incense, and myrrh were worthy of a king.
BONDAGE IN EGYPT: THE SON IS CALLED OUT (2:13-15) Note the importance of dreams (2:13) in the early life of Jesus and in the Old Testament for Joseph in Egypt (Gen. 40-41) and Daniel in Babylon (Dan. 2-12). Matthew saw Joseph and his family's departure for Egypt as prophetically significant in the life of Jesus (2:15; cf. Hos. 11:1). The prophecy of Hosea 11:1 originally made reference to Israel's exodus from Egypt. Matthew saw a parallel relationship between the experiences of Jesus and Israel, and he understood by the Holy Spirit's inspiration that Hosea's prophecy applied to both.
Israel's great exodus from Egypt, so vital for the nation's corporate and redemptive experience, found its ultimate fulfillment in Jesus the Messiah. Israel was loved by God as a youth and was released from Egypt. Jesus was loved by God as a youth and released from Egypt. Matthew linked Jesus' experience in Egypt with the bondage, exodus, and preservation experienced by Israel during the Egyptian and Babylonian captivities. Jesus brought a fullness and completion to these earlier events in Israel's history.
PRESERVATION IN BABYLONIAN EXILE: RACHEL WEEPING (2:16-18) Quoting from Jeremiah 31:15, Matthew viewed the Babylonian exile and Herod's murder of the baby boys as part of the same broad picture of persecution and suffering experienced by God's people. In the original historical context, Jeremiah spoke of the "mourning and weeping unrestrained" by Israelite mothers whose children had been taken in the Babylonian exile. But that exile was a prelude to a brighter future through divine preservation in a foreign land and later restoration to Israel. Rachel (2:18) was the favorite wife of Jacob and was representative of the mothers of Israel who were weeping for their lost children. In Jeremiah 31 all the children of Israel are pictured under the image of Ephraim, who is called God's "oldest child" (Jer. 31:9; see also Jer. 31:6, 18, 20; Exod. 4:22). This figurative son was taken into captivity amidst great pain and death. The figure of Ephraim's sonship is fulfilled in God's unique son, Jesus, who was taken down into Egypt amidst the suffering of his people. But despite the suffering of his descendants, Ephraim was Joseph's favored son who was favored and blessed by his grandfather Jacob (cf. Gen. 48:14-20).
HUMBLE REMNANT: THE SON CALLED A NAZARENE (2:19-23) Archelaus (2:22; 4 B.C.-A.D. 6) was a cruel and oppressive ruler. Complaints against him by both Jews and Samaritans resulted in his banishment by Augustus Caesar. Matthew viewed Jesus' residence in Nazareth as prophetically significant (2:23). Nazareth was a despised town because of its association with Sepphoris, the Roman capital of Galilee, situated just four miles to the north. Matthew related the name "Nazareth" to the messianic title in Isaiah 11:1 (Heb. netzer, meaning "branch," "sprout," or "shoot"). Matthew's mention of the city of Nazareth combined the concepts of lowliness and the wordplay on a messianic title.
—Tyndale Concise Bible Commentary