Reading Cycle Three (See P. VII)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Word And Phrase Study

Text: Matthew 2:1-6

¹Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, ²”Where is He who has been born ‘King of the Jews?’ For we saw His star in the east and have come to worship Him.” ³When Herod the king heard this, he was troubled, and all Jerusalem with him. ⁴Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. ⁵They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet:

⁶ ‘And you, Bethlehem, Land of Judah,
Are by no means least among the leaders of Judah;
For out of you shall come forth a Ruler
Who will shepherd My people Israel.’”

2:1 “Bethlehem” The name meant “house of bread.” This was the birthplace of Boaz, and later, King David (cf. Ruth 1:1 and 4:18-22). It was a small rural village of about 300 people, located 4-5 miles south of Jerusalem. There were two villages by this name; one in Judah (cf. Micah 5:2) and one in Zebulun (cf. Josh. 19:15).

· “Herod the King” Herod the Great was a jealous, paranoid Idumean (Edomite) ruler installed by the Romans. He expanded the second Temple in order to appease the Jews who were upset over a non-Jew ruling over them. He died in 4 b.c.; therefore, Jesus must have been born earlier, sometime between 6-4 b.c.

Special Topic: The Family Of Herod The Great

Herod the Great 1. King of Judea (37-4 b.c., This refers to Herod the Great (37-4 b.c.), an Idumean (from Edom), who, through political maneuvering, managed to be appointed ruler of a large part of Palestine (Canaan) by the Roman Senate in 40 b.c. by means of the support of Mark Antony.) 2. Recorded in Matt. 2:1-19; Luke 1:5 3. His sons a. Antipater (son of Doris) (1) born in 38 b.c. (2) executed in 4 b.c. by Herod b. Herod Philip I (son of Mariamne of Simon) (1) first husband of Herodias (4 b.c. - a.d. 34) (2) recorded in Matt. 14:3; Mark 6:17 c. Herod Philip II (son of Cleopatra) (1) Tetrarch of area north and west of the Sea of Galilee (4 b.c. - a.d. 34) (2) Recorded in Luke 3:1 d. Herod Antipas (son of Malthace) (1) Tetrarch of Galilee and Perea (4 b.c. - a.d. 39) (2) recorded in Matt. 14:1-12; Mark 6:14,29; Luke 3:19; 9:7-9; 13:31; 23:6-12,15; Acts 4:27; 13:1 e. Archelaus, Herod the Ethnarch (son of Malthace) (1) ruler of Judea, Samaria, and Idumea (4 b.c. - a.d. 6) (2) recorded in Matt. 2:22 f. Aristobulus (son of Mariamne) (1) recorded as father of Herod Agrippa I who was (a) King of Judea (a.d. 37-44) (b) recorded in Acts 12:1-24; 23:35 (i) his son was Herod Agrippa II – Tetrarch of northern territory (a.d. 50-70) (ii) his daughter was Bernice – consort of her brother – Acts 25:13-26:32 (iii) his daughter was Drusilla – wife of Felix – Acts 24:24 (2) executed by Herod in 6 b.c. B. Biblical References to the Herods 1. Herod the Tetrarch who was mentioned in Matthew 14:1ff.; Luke 3:1; 9:7; 13:31, and 23:7, was the son of Herod the Great. At the death of Herod the Great, his kingdom was divided among several of his sons. The term “Tetrarch” meant “leader of the fourth part.” This Herod was known as Herod Antipas, which is the shortened form of Antipater. He controlled Galilee and Perea. This meant that much of Jesus’ ministry was in the territory of this second generation Idumean ruler. 2. Herodias was the daughter of Herod Antipas’ brother, Aristobulus. She had also been previously married to Philip, the half brother of Herod Antipas. This was not Philip the Tetrarch who controlled the area just north of Galilee, but the other brother Philip who lived in Rome. Herodias had one daughter by Philip. On Herod Antipas’ visit to Rome he met and was seduced by Heroditas, who was looking for political advancement. Therefore, Herod Antipas divorced his wife, who was a Nabatean princess, and Herodias divorced Philip so that she and Herod Antipas could be married. She was also the sister of Herod Agrippa I (cf. Acts 12). 3. We learn the name of Herodias’ daughter, Salome, from Flavius Josephus in his book The Antiquities of the Jews 8.5.4. She must have been between the ages of twelve and seventeen at this point. She was obviously controlled and manipulated by her mother. She later married Philip the Tetrarch, but was soon widowed. 4. About ten years after the beheading of John the Baptist, Herod Antipas went to Rome at the instigation of his wife Herodias to seek the title of king because Agrippa I, her brother, had received that title. But Agrippa I wrote Rome and accused Antipas of corroboration with the Parthians, a hated enemy of Rome from the Fertile Crescent (Mesopotamia). The Emperor apparently believed Agrippa I and Herod Antipas, along with his wife Herodias, was exiled to Spain. 5. It may make it easier to remember these different Herods as they are presented in the New Testament by remembering that Herod the Great killed the children in Bethlehem; Herod Antipas killed John the Baptist; Herod Agrippa I killed the Apostle James; and Herod Agrippa II heard Paul’s appeal recorded in the book of Acts. C. Background Information on the Family of Herod the Great – for more information, consult the index of Flavius Josephus in Antiquities of the Jews.

2:1
NASB “magi”
NKJV, NRSV,
NJB “wise men”
TEV “men who studied the stars”

This type of sage probably originated in Media, but they came to be a well known group of wise men, counselors, and astrologers all over Mesopotamia. Herodotus called them Medean Priests (Herodotus I, 101). They were sometimes referred to in Babylon literature as “Chaldeans” (cf. Dan. 2:2-13).

The ones mentioned in this text were possibly Zoroastrians from Persia, but they could have been Jewish exiles like Daniel. It is unusual that Matthew, writing to Jews, included the story of the wise men (Gentiles) from the East while Luke, writing to Gentiles, included the story of the Jewish shepherds (outcast Jews).

Special Topic: Magic

In ancient times there appear to be several types of individuals and groups involved in different kinds of magic. 1. There is a priestly caste from Medea involved in astrology called Chaldeans (cf. Dan. 1:20; 2:2, 10, 27; 4:7, 9; 5:11; Matt. 2:1, 7, 16). Herodotus (I, 101) calls them “Medean priests.” They were involved in foretelling and controlling future events based on the movement and configuration of astral gods (i.e., planets, stars, constellations, comets). 2. There is a philosophical, mathematical counterpoint group in Greek life known as the Pythagorians. 3. Most magical groups were made up of persons who claimed to be able to manipulate the supernatural or natural forces of nature (cf. Gen. 41:8,24; Exod. 7:11,22; 8:7,19; 9:11). Often these forces (or gods) were seen to be in conflict with humanity and by taking the side of this force or that force the possessor of the knowledge could control the forces for personal gain (cf. the magical papyri of the third and fourth centuries a.d.). These individuals would a. foretell future events b. control future events c. interpret future events and dreams d. curse or protect other individuals, cities, nations, armies, etc. 4. Magicians as in Acts 8:9,11 claimed to be able to manipulate the impersonal forces of nature or the personal (demonic) forces to perform their will. This often involved magical rites and incantation. 5. “True” magicians often attacked other magicians who did not perform the rites and liturgies correctly. These were called charlatans or deceivers (cf. Acts 13:6,8; 19:13). 6. The power of the gospel is seen in Paul’s ministry in Ephesus, where former magicians converted to faith in Christ burned their expensive magic books (i.e., how to properly perform incantations, rites and liturgies, cf. Acts 19:19). 7. For further reading a. Susan Garrett, The Demise of the Devil, Fortress Press, 1989 b. Merrill Unger, Biblical Demonology, Scripture Press, 1967 c. Hendrik Berkhof, Christ and the Powers, Herald Press, 1977 e. Waller Wink, Naming the Powers, Fortress Press, 1984 e. Clinton Arnold, Three Crucial Questions About Spiritual Warfare, Baker, 1997

· “from the East” Tradition tries to locate where they came from and how many there were, as well as their race and social status, but the Bible is silent on these issues.

2:2 “King of the Jews” This was Herod the Great’s title. This was the same title that was placed on Jesus’ cross (cf. Matt. 27:37). It was a way of referring to the Messiah (cf. I Sam. 8:7; Ps. 10:16; 29:10; 98:6).

· NASB, NKJV “we have seen His star in the east”
NRSV “we observed his star at its rising”
TEV “We saw his star when it came up in the east”
NJB “we saw his star as it rose”

This is literally “from the rising of the sun.” This could mean: (1) “we saw his star while we were in the East,” or (2) “we saw his star when it rose in the night sky.” It cannot mean it rose in the east because the star would have led them in the wrong direction, unless it rose in the east but moved to the western part of the sky.

The ancient world correlated the birth of important men or events with astrological occurrences. God revealed to them in a way they would understand. In a sense they represent the world seeking and finding the Jewish Messiah. This “star” may have related to the prophecy of Num. 24:17: “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel.”

2:3 “he was troubled, and all Jerusalem with him” Herod the Great was so cruel and unpredictable that when he was upset, everyone was afraid! A notable example of his cruelty was that when he was near death, he was afraid no one would mourn his passing, so he imprisoned many Pharisees who were to be crucified when he died. This would ensure that the day of his death would be a day of grieving. The order was not carried out, but this illustrates his character.

2:4 “all the chief priests and scribes of the people” This referred to the Sanhedrin, the highest judicial and religious court of the Jewish nation, made up of 70 leaders from the Jerusalem area. It was presided over by the High Priest (Sadducees, see Special Topic at 22:23), which was at this time a position purchased from Roman authorities. The Sanhedrin was usually referred to by the phrase “High Priests, scribes (Pharisees, see Special Topic at 22:15), and elders” (cf. 26:57; 27:41; Mark 11:27; 14:43,53; Acts 4:5). Herod had arrested and later killed many of the Jerusalem leaders several years earlier so it is uncertain if this is a reference to the official Sanhedrin.

Special Topic: Sadducees

I. Origin of the Group A. Most scholars believe the name comes from Zadok, one of David’s high priests (cf. II Sam. 8:17; 15:24). Later, Solomon exiled Abiathar for supporting the rebellion of Adonijah (cf. I Kgs. 2:26-27) and recognized Zadok as the only High Priest (cf. I Kgs. 2:35). After the Babylonian exile this priestly line was reestablished in Joshua (cf. Hag. 1:1). This Levitical family was chosen to administer the temple. Later those who were of this priestly tradition and their supporters were called Zadokites or Sadducees. B. A ninth century a.d. rabbinical tradition (Aboth of Rabbi Nathan) says Zadok was a disciple of Antigonus of Sokho (2nd century b.c.). Zadok misunderstood a famous saying of his mentor involving “after dead rewards” and developed a theology that denied an afterlife and thereby also denied the resurrection of the body. C. Later within Judaism the Sadducees are identified with the Boethusians. Boethus was also a disciple of Antigonus of Sokho. He developed a theology similar to Zadok, which also denied an afterlife. D. The name Sadducee does not appear until the days of John Hyrcanus (135-104 b.c.), which is cited by Josephus (cf. Antiquities 13:10:5-6). In Antiquities 13:5:9 Josephus says there existed “three schools of thought,” Pharisees, Sadducees, and Essenes. E. There is a rival theory that they came from the time of the Selucid rulers’ attempts to Hellenize the priesthood under Antiochus IV Epiphanes (175-163 b.c.). During the Maccabean revolt a new priesthood was started in Simon Maccabees (142- 135 b.c.) and his descendants (cf. I Macc. 14:41). These new Hasmonean high priests were the possible start of the aristocratic Sadducees. The Pharisees developed during this same time from the Hasidim (i.e., “the separated ones,” cf. I Macc. 2:42; 7:5-23). F. There is the modern theory (i.e., T. W. Manson), that Sadducee is a transliteration of the Greek term sundikoi. This term referred to local authorities who interfaced with Roman authority. This may explain why some Sadducees were not aristocratic priests, but were members of the Sanhedrin. II. Distinctive Beliefs A. They were the priestly conservative faction of the sects of Jewish life during the Hasmonean and Roman periods. B. They were especially concerned with temple procedures, protocol, rituals, and liturgy. C. They held to the written Torah (i.e., Genesis - Deuteronomy) as authoritative, but rejected the Orad Tradition (i.e., Talmud). D. They, therefore, rejected many of the cherished developed doctrines of the Pharisees 1. the resurrection of the body (cf. Matt. 22:23; Mark. 12:18; Luke 20:27; Acts 4:1-2; 23:8) 2. the immortality of the soul (cf. Antiquities 18.1.3-4; Wars 2.8.14) 3. the existence of an elaborate hierarchy of angels (cf. Acts 23:8) 4. they took the “eye-for-an-eye” (i.e., lex talionis) literally and supported physical punishment and the death penalty (instead of a monetary settlement) E. Another area of theological dispute was predestination vs. free will. Of the three groups mentioned by Josephus 1. the Essenes affirmed a kind of determinism 2. the Sadducees placed an emphasis on human free will (cf. Antiquities 13:5:9; Wars 2:8:14) 3. the Pharisees held somewhat of a balancing position between the other two F. In one sense the conflicts between the two groups (i.e., Sadducees – Pharisees) mirrored the tension between priests and prophets in the OT. Another tension arose from the fact that the Sadducees represented the social and landed gentry. They were the aristocrats (cf. Josephus’ Antiquities 13:10:6; 18:1:4-5; 20:9:1), while the Pharisees and scribes were the scholars and pious among the people of the land. This tension could be characterized as the temple in Jerusalem vs. the local synagogues throughout the land. Another tension may have represented the Sadducean rejection of the influence of Zoroastrianism on Pharisaic theology. Example: a highly developed angelology, a dualism between YHWH and Satan and an elaborate view of the afterlife in glowing physical terms. These excesses by the Essenes and Pharisees caused a reaction in the Sadducees. They return to the conservative position of Moses-only theology in an attempt to thwart the speculations of other Jewish groups. III. Sources of Information A. Josephus is the chief source of information about the Sadducees. He was biased both by his commitment to the Pharisees and his interests in portraying a positive image of Jewish life to the Romans. B. The other source of information is the rabbinical literature. However, here, too, a strong bias is evident. The Sadducees denied the relevance and authority of the Oral Tradition of the Elders (i.e., the Talmud). These Pharisaic writings obviously describe their opponents in negative, possibly exaggerated (i.e., straw man, tactics) ways. C. There are no known writings of Sadducees themselves which have survived. With the destruction of Jerusalem and the Temple in a.d. 70 all documents and influence of the priestly elite were destroyed. They wanted to maintain regional peace and the only way to do that in the first century was to cooperate with Rome (cf. John 11:48-50).

· “he inquired of them” This is imperfect tense meaning (1) he asked repeatedly or (2) he began to ask.

2:6 This was an allusion to Micah 5:2. It was not an exact quote from the Masoretic Text or the Septuagint. This specific prophecy gives strong evidence for the inspiration of the Bible. Micah wrote approximately 750 years before Christ’s birth yet he predicted the small village where the Messiah would unexpectedly be born. The most powerful empirical evidence for an inspired Bible is predictive prophecy which is unique to Scripture!

· “Who will shepherd My people Israel” This line from the composite quote was added from II Sam. 5:2.

Text: Matthew 2:7-12

⁷Then Herod secretly called the magi and determined from them the exact time the star appeared. ⁸And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.” ⁹After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. ¹⁰When they saw the star, they rejoiced exceedingly with great joy. ¹¹After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. ¹²And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way.

2:7

NASB “determined from them the exact time the star appeared”

NKJV “determined from them what time the star appeared”

NRSV “learned from them the exact time when the star had appeared”

TEV “and found out from them the exact time the star had appeared”

NJB “He asked them the exact date on which the star appeared”

Herod was interested in the age of the child. Since it took the Magi many months to travel from Persia, Jesus was at least one or two years of age at this time.

2:9

NASB “the star, which they had seen in the east, went on before them, until it came and stood over the place where the Child was”

NKJV “the star which they had seen in the East went before them, till it came and stood over where the young child was”

NRSV “and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was”

TEV “and it went ahead of them until it came and stopped over the place where the child was”

NJB “the star they had seen rising went forward and halted over the place where the child was”

Presuppositions determine interpretation. I believe in the supernatural, although I cannot always explain why or how. The star moved and stopped! It must not have been so spectacular that many others saw it or recognized its significance. These men were trained in what to expect in the night sky. This phenomena did not fit a standard pattern. Therefore, it was not solely a natural phenomenon. This mixture of the natural and supernatural is similar to the plagues on Egypt.

The wise men did not come the same time as the shepherds. It has always surprised me that Matthew, writing to Jews, mentions Gentiles coming (saw the star) and Luke, writing to Gentiles, mentions Jewish shepherds coming (heard the angels). The theological truth is obvious—everyone is welcome to come (Gentiles, outcast Jews)!

2:10 “they rejoiced exceedingly with great joy” Why did they rejoice?

1. their search was over

2. the star continued to guide them

3. there is a spiritual component to their search (cf. v. 11); they found their new king and lord!

The intensive nature of this phrase leads one to option #3.

2:11 “the house” Obviously some time (up to two years) had passed from the time of the birth. Joseph, Mary, and Jesus were living in their own house.

· “the Child” The Greek term (paidion) used here was not the usual term for “infant” (brephos, cf. Luke 1:41,44; 2:12,16), but “toddler” (cf. Luke 2:40; Matt. 18:2). There was a lengthy period of time between the visit of the shepherds and the wise men.

· “gold, frankincense, and myrrh” Because three gifts were presented, tradition has asserted that there were three wise men. Tertullian even went so far as to assert that they were the kings mentioned in Isa. 60:3. Much effort has been spent to interpret the significance of the gifts, but what is known definitely is that these gifts were expensive and were used by royalty. It is possible they are fulfillment of Isa. 49:23 or Ps. 72:10-12.

2:12 “having been warned by God in a dream” God spoke to these magi just as He revealed His will to Mary and Joseph in a dream (cf. 1:13,19). They were spiritually sensitive men.

Text: Matthew 2:13

¹³Now when they had gone, behold, an angel of the Lord appeared to Joseph in a dream and said, “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him.

2:13 “an angel of the Lord” See note at 1:20.

· “Herod is going to search for the Child to destroy Him” The folly of evil men can be clearly seen in their attempts to thwart the will of God.

Special Topic: Destruction (Apollumi)

This term has a wide semantic field, which has caused great confusion in relation to the theological concepts of eternal judgment vs. annihilation. The basic literal meaning is from apo plus ollumi, to ruin, to destroy. The problem comes in this term’s figurative usages. This can be clearly seen in Louw and Nida’s Greek-English Lexicon of the New Testament, Based On Semantic Domains, vol. 2, p. 30. It lists several meanings of this term. 1. destroy (e.g., Matt. 10:28; Luke 5:37; John 10:10; 17:12; Acts 5:37; Rom. 9:22 from vol. 1, p. 232) 2. fail to obtain (e.g., Matt. 10:42, vol. 1, p. 566) 3. lose (e.g., Luke 15:8, vol. 1, p. 566) 4. unaware of location (e.g., Luke 15:4, vol. 1, p. 330) 5. die (e.g., Matt. 10:39, vol. 1, p. 266) Gerhard Kittel, Theological Dictionary of the New Testament, vol. 1, p. 394, tries to delineate the different usages by listing four meanings. 1. to destroy or kill (e.g., Matt. 2:13; 27:20; Mark 3:6; 9:22; Luke 6:9; I Cor. 1:19) 2. to lose or suffer loss from (e.g., Mark 9:41; Luke 15:4,8) to perish (e.g., Matt. 26:52; Mark 4:38; Luke 11:51; 13:3,5,33; 15:17; John 6:12,27; I Cor. 10:9-10) 4. to be lost (e.g., Matt. 5:29-30; Mark 2:22; Luke15: 4,6,24,32; 21:18; Acts 27:34) Kittel then says: “in general we may say that #2 and #4 underlie statements relating to this world as in the Synoptics, whereas #1 and #3 underlie those relating to the next world, as in Paul and John” (p. 394). Herein lies the confusion. The term has such a wide semantic usage that different NT authors use it in a variety of ways. I like Robert B. Girdlestone, Synonyms of the Old Testament, pp. 275-277. He relates the term to those humans who are morally destroyed and waiting eternal separation from God versus those humans who know Christ and have eternal life in Him. The latter group is “saved,” while the former group is destroyed. I personally do not think that this term denotes annihilation. The term “eternal” is used of both eternal punishment and eternal life in Matt. 25:46. To depreciate one is to depreciate both!

Text: Matthew 2:14-15

¹⁴So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. ¹⁵He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: “Out of Egypt I called My Son.”

2:15 “Out of Egypt I called My Son” Hosea 11:1 is the source of this prophetic quote. In the OT “son” referred either to Israel, the King, or the Messiah. The plural “sons” usually referred to angels.

Hosea 11:1 in context referred to the Exodus. This then is a play on the word “son,” originally referring to Israel. Matthew alone records this incident. It is impossible to construct an exact chronology of the early life of Jesus from the Gospels. Egypt was home to a large Jewish community. Maybe this is symbolic of a second exodus or deliverance.

Text: Matthew 2:16-18

¹⁶Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. ¹⁷Then what had been spoken through Jeremiah the prophet was fulfilled:

¹⁸”A voice was heard in Ramah,
Weeping and great mourning,
Rachel weeping for her children;
And she refused to be comforted,
Because they were no more.”

2:16 “slew all the male children. . .two years old and under” Bethlehem was a small village, so probably few babies were involved in the slaughter. The phrase “two years old and under,” reinforces the age of Jesus as a toddler, not an infant, at the time of the Magi’s visit.

2:18 “Ramah” Verse 18 is a quote from Jer. 31:15, but it relates to Gen. 48:7. Rachel, the mother of Joseph, was associated with the Northern Ten Tribes, while her other son, Benjamin, was associated with Judah. In this one mother both houses of Israel are joined. The city of Ramah (6 miles north of Jerusalem) was the collection point for the deportation of the Northern Ten Tribes under Sargon II of Assyria in 722 b.c. Symbolically Rachel is again weeping over her lost children.

· NASB “weeping and great mourning”
NKJV “lamentation, weeping and great mourning”
NRSV “wailing and loud lamentation”
TEV “sound of bitter weeping”
NJB “lamentation and bitter weeping”

This is an allusion to Jacob’s favorite wife, Rachel, who had children, one of whom would be part of the northern ten tribes (after the united monarchy split in 922 b.c.) and one in the southern tribes. She is depicted as weeping over the exile of her sons (cf. Jer. 31:15, referring to the exile of Israel in 722 b.c. and Judah in 586 b.c.). In this context her grief is a metaphor for the death of the children of Bethlehem by Herod.

Some uncial Greek manuscripts have one verb, “weeping” (i.e., À, B, Z); others add “mourning,” which comes from the LXX of Jer. 31:15 (i.e., C, D, L, W). As with so many of these manuscript variants, it makes little difference in understanding the meaning of the verse.

Text: Matthew 2:19-23

¹⁹But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, and said, ²⁰”Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child’s life are dead.” ²¹So Joseph got up, took the Child and His mother, and came into the land of Israel. 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, ²³and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: “He shall be called a Nazarene.”

2:19 “an angel of the Lord” See note at 1:20.

2:22 “Archelaus” Archelaus was another cruel member of the Herod family whom Joseph did not trust. He ruled the southern part of Herod the Great’s territories (Judah, Samaria, and Idumea) from 4 b.c. - a.d. 6 when the Romans banished him to Gaul because of his cruelty.

2:23 “He shall be called a Nazarene” The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e., Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David’s line settled here.

There may be an etymological connection between the names Nazareth and the Messianic title “Branch,” which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16). This interpretation is evidenced by the fact that no prophet ever foretold of Jesus being born or raised in Nazareth, but they did predict the coming of a special anointed Davidic king (i.e., Isa. 7:14; 9:1-7; 11:1-5; Dan. 2:44; 7:13-14, see Special Topic at 8:20).

It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5, even though this, too, was prophecy cf. Isa. 9:1). This may be why it was included on the board above Jesus on the cross (i.e., Jesus of Nazareth, King of the Jews).

Special Topic: Jesus The Nazarene

There are several different Greek terms that the NT uses to precisely designate which Jesus they are addressing. NT Terms Nazareth - the city in Galilee (cf. Luke 1:26; 2:4, 39, 51; 4:16; Acts 10:38). This city is not mentioned in contemporary sources, but has been found in later inscriptions. For Jesus to be from Nazareth was not a compliment (cf. John 1:46). The sign over Jesus’ cross which included this place name was a sign of Jewish contempt. Nazare„nos - seems to also refer to a geographical location (cf. Luke 4:34; 24:19). Nazo„raios - may refer to a city, but could also be a play on the Hebrew Messianic term “Branch” (netzer, BDB 666, and related terms, cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5 [BDB 855]; 33:15; Zech. 3:8; 6:12). Luke uses this of Jesus in 18:37 and Acts 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9. Related to #3, na„zir (BDB 634) means one consecrated by means of a vow. B. Historical usages outside the NT. This designation has other historical usages. 1. It denoted a Jewish (pre-Christian) heretical group. 2. It was used in Jewish circles to describe believers in Christ (cf. Acts 24:5,14; 28:22). 3. It became the regular term to denote believers in the Syrian (Aramaic) churches. “Christian” was used in the Greek churches to denote believers. 4. Sometime after the fall of Jerusalem, the Pharisees reorganized at Jamnia and instigated a formal separation between the synagogue and the church. An example of the type of curse formulas against Christians is found in “the Eighteen Benedictions” from Berakoth 28b-29a, which calls the believers “Nazarenes.” “May the Nazarenes and heretics disappear in a moment; they shall be erased from the book of life and not be written with the faithful.” C. Author’s Opinion I am surprised by so many spellings of the term, although I know this is not unheard of in the OT as “Joshua” has several different spellings in Hebrew. Yet, because of the (1) close association with the Messianic term “Branch”; (2) combined with the negative connotation; (3) little or no contemporary attestation to the city of Nazareth in Galilee; and (4) it coming from the mouth of a demon in an eschatological sense (i.e., “Have you come to destroy us?”), I remain uncertain as to its precise meaning. For a full bibliography of studies of this word group by scholarship see Colin Brown (ed.), New International Dictionary of New Testament Theology, vol. 2, p. 346.

Discussion Questions

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who were the wise men? Were they Jewish?

2. What kind of star was it?

3. How old was Jesus when the Magi came?

4. How does Micah 5:2-6 relate to the validity of the Bible as a supernatural book?

5. Do these Old Testament quotes seem to be out of context? Why?

Paragraph Divisions Of Modern Translations

UBS4	NKJV	NRSV	TEV	NJB
The Visit of the Wise Men	Wise Men from the East	The Wise Men	Visitors From the East	The Visit of the Magi
2:1-6	2:1-12	2:1-6	2:1-2	2:1-12
			2:3-4
			2:5-6	(6)
2:7-12		2:7-12	2:7-8
			2:9-11
			2:12
The Flight to Egypt	The Flight Into Egypt	Escape to Egypt and Return	The Escape to Egypt	The Flight into Egypt, the Massacre of the Innocent
2:13-15	2:13-15	2:13-15	2:13	2:13-15
			2:14-15a
			2:15b	(15b)
The Slaying of the Infant	Massacre of the Innocents		The Killing of the Children
2:16-18	2:16-18	2:16-18	2:16	2:16-18
			2:17-18	(18)
The Return from Egypt	The Home in Nazareth			From Egypt to Nazareth
2:19-23	2:19-23	2:19-23	2:19-21	2:19-23
			2:22-23	(23c)