The Word Alone

Notes and Jottings

(2:1) Bethlehem of Judaea. A village situated approximately six miles (10 km) south of Jerusalem. It was the birthplace of David (1 Sam. 16:1) and, according to prophecy, the birthplace of the Messiah (Mic. 5:2).

(2:1) Herod refers to Herod the Great, an Idumaean by descent, and therefore regarded by many Jews as an illegitimate ruler. Following the death of his father, Antipater, Rome appointed him king of Judaea, where he reigned from 37–4 BC. Herod the Great ruled under the authority of Rome. During the first twenty-four years of his reign he brought political stability, greatly enlarged and beautified the Temple, provided employment through extensive public works, and undertook numerous ambitious building projects. The final years of his reign, however, were marked by increasing cruelty, political intrigue, executions, family conflicts, and deteriorating relations with Rome. His paranoia and brutality are reflected in Matthew’s account. Upon his death his kingdom was divided among his sons.

(2:1) Magi. The exact number, names, and homeland of the wise men, or Magi, are unknown. Throughout the ancient Near East, unusual celestial phenomena were commonly associated with the birth of great rulers. Observing an extraordinary star, the Magi concluded that the promised King of the Jews had been born. The Magi most likely came from the Parthian Empire, encompassing parts of modern Iraq and Iran. They were probably scholars of astronomy and astrology, serving as royal advisers and counsellors. Matthew presents them as distinguished Gentile dignitaries who came to honour Israel’s Messiah.

(2:2) king of the Jews. Herod already occupied the throne of Judaea. The Magi’s question therefore implied the birth of another king, one who would possess a greater and more legitimate claim. Since the Messiah was expected to descend from David’s royal line, many Jews anticipated a coming King.

(2:2) star. Throughout the ancient world, stars, planets, comets, and other heavenly phenomena were regarded as divine signs. Matthew’s reference recalls Balaam’s prophecy in Numbers 24:17.

(2:2) to worship him. The term denotes paying homage appropriate to a sovereign and, in Matthew’s Gospel, ultimately anticipates the worship due to Christ as the Son of God.

(2:3) was troubled. Herod immediately recognised the political implications of the Magi’s enquiry. A newly born “King of the Jews” represented a direct threat to his throne.

(2:3) all Jerusalem with him. The inhabitants of Jerusalem understood Herod’s violent temperament and feared the consequences of his suspicion. Their fears proved justified in the slaughter of Bethlehem’s infants (Matt. 2:16).

(2:4) And gathering all the chief priests. Herod was not acting out of reverence for Israel’s religious leaders. Rather, he summoned those who served as his advisers in order to determine the prophesied birthplace of the Messiah.

2:4 THE ROLE OF THE SCRIBES

The scribes were professional scholars and copyists of the Scriptures. Their name derives from their primary responsibility of writing and preserving the sacred text. Before the invention of the printing press, every copy of the Old Testament had to be written by hand, making their work essential to the preservation of God’s Word. They exercised extraordinary care in copying the biblical manuscripts, even counting every letter and word to ensure that no errors had been introduced into the text.

In addition to copying the Scriptures, the scribes served as teachers and interpreters of the Law. They studied the Mosaic Law in great detail, instructed the people in its commandments, and acted as legal experts in matters concerning Jewish religious life. Their office was well established in the Old Testament (2 Sam. 8:17), where scribes served as royal secretaries, record keepers, and guardians of the written law.

Over time, however, many scribes expanded their work beyond the written Scriptures. They collected and preserved the traditions and rulings of respected rabbis, gradually building an extensive body of oral law. This tradition included the Halachoth, which contained legal rulings on religious practice; the Mishnah, the organised collection of these rulings; the Gemara, a commentary on the Mishnah which, together with it, forms the Talmud; the Midrashim, interpretive commentaries on the Old Testament; the Haggadah, containing narrative and theological expositions; and the Kabbalah, a later system of mystical interpretation that sought hidden meanings beyond the plain sense of Scripture.

Although many scribes were sincere students of the Scriptures, by the time of Christ the traditions of the elders had often been elevated to the same level of authority as the written Word of God. The Pharisees regarded these traditions as binding, and in many cases they obscured or even contradicted the true meaning of Scripture (Matt. 15:1–9; Mark 7:6–13). Consequently, Jesus frequently rebuked the scribes, not because of their office, but because many had substituted human tradition for divine revelation and had become guilty of outward legalism while neglecting the weightier matters of the Law (Matt. 23:1–36).

Despite these abuses, not all scribes were hostile to Christ. Some recognised the wisdom of His teaching (Mark 12:28–34), and a few became His disciples (Matt. 13:52). The office itself was honourable and necessary; the failure lay in those who placed the traditions of men above the inspired Scriptures.

(2:4) scribes of the people. Experts in the Law of Moses who were responsible for interpreting and teaching the Scriptures. They likely deliberated together before answering, since various Messianic expectations existed among the Jews.

(2:4) where the Christ was to be born. Herod’s enquiry was motivated, not by faith, but by fear. He realised that anyone recognised as the Messiah could become the centre of a popular uprising against his rule.

(2:6) by no means are you least. Matthew’s quotation of Micah 5:2 differs somewhat from both the Hebrew text and the Septuagint. Such variations were not uncommon in the first century, when several Greek translations circulated. Whether quoting freely, translating directly, or paraphrasing, Matthew faithfully conveys the prophet’s meaning: Bethlehem’s greatness rests in being the birthplace of David’s greater Son, the promised Messiah.

(2:6) will shepherd. Ancient Near Eastern kings were often described as shepherds because they were expected to guide, protect, and care for their people. The same imagery appears throughout the Old Testament (Ezek. 34:23; Jer. 23:1–4) and reaches its fullest expression in Christ, the Good Shepherd (John 10).

(2:7) secretly called the magi. Although Jerusalem knew of the Magi’s arrival, Herod concealed their intended destination and likely instructed the chief priests and scribes to maintain the same secrecy.

(2:7) exactly the time the star appeared. Herod sought to establish the approximate age of the child. This indicates that some time had elapsed since Jesus’ birth (compare Matt. 2:16).

(2:8) Go and search carefully for the child; and when you have found him, report to me. The Magi naturally expected that a newly born king would be found in a royal palace. Herod deceitfully concealed his murderous intentions beneath a pretence of worship.

(2:14) went before them. The movement of the star demonstrates that it was no ordinary astronomical object but a supernatural sign appointed by God to guide the Magi.

(2:10) Their great joy suggests that the star had previously disappeared from view and had now reappeared to lead them directly to the Messiah.

(2:11) falling down they worshiped him. Prostration before a king was customary throughout the ancient Near East. Matthew’s language also anticipates the divine worship that rightly belongs to Christ.

(2:11) gold, frankincense, and myrrh. These costly gifts were suitable offerings for a royal personage. Gold symbolised kingship, frankincense was associated with worship and priestly ministry, and myrrh foreshadowed suffering and death.

(2:12) been warned. Matthew does not identify the source of the warning, though throughout his Gospel divine dreams are consistently presented as revelations from God.

2:13-15 FLIGHT INTO EGYPT

Joseph receives divine instruction in a dream to flee with Mary and Jesus into Egypt. They remain there until Herod’s death before returning to the land of Israel.

(2:13) angel of the Lord. As in Matthew 1:20, the heavenly messenger is explicitly identified.

(2:16) flee into Egypt. This recalls Israel’s earlier sojourn in Egypt and also Jeroboam’s flight from Solomon (1 Kgs. 11:40). As God preserved His covenant purposes in Israel’s history, so He now preserves His Messiah.

(2:15) might be fulfilled. Matthew presents Jesus as the true Israel. Just as God called Israel, His son, out of Egypt in the Exodus (Exod. 4:22–23), so He now calls His only begotten Son from Egypt. The parallel extends further, as both narratives include the slaughter of male infants by a tyrannical ruler.

(2:15) Out of Egypt I called my son. Quoted from Hosea 11:1. In its original context the passage refers to Israel’s deliverance from Egypt. Matthew employs typology, recognising Israel’s history as finding its fullest and ultimate fulfilment in Christ.

2:16-18 THE MASSACRE OF THE INFNATS

Enraged by the Magi’s departure, Herod orders the execution of all the male children in Bethlehem and its surrounding district in an attempt to destroy the promised Messiah.

(2:16) he had been mocked. The Greek verb empaizō commonly means “to mock” or “to ridicule.” Herod regarded the Magi’s actions as a personal humiliation.

(2:16) two years old and under. Herod’s decree suggests that a considerable period had passed since the appearance of the star, indicating that Jesus may have been over one year old. Since Bethlehem was a small village, the number of children killed was probably fewer than twenty.

(2:17) was fulfilled. Matthew again identifies the events surrounding Christ’s life as fulfilling Old Testament Scripture (compare Matt. 1:22–23; 2:5–6, 15). Jeremiah’s words, originally spoken in connection with the Babylonian exile, find a deeper fulfilment in the sufferings surrounding the Messiah’s infancy.

(2:18) Quoted from Jeremiah 31:15. Rachel, symbolically mourning for her descendants, becomes a fitting picture of the mothers of Bethlehem grieving over their murdered children.

2:19-23 RETURN TO NAZARETH

After the death of Herod the Great, which occurred about 4 BC, the danger that had threatened the life of the young Messiah came to an end. While the holy family remained in Egypt, the Lord again spoke to Joseph in a dream, instructing him to take Mary and the child Jesus and return to the land of Israel. Joseph’s immediate obedience once more demonstrates his faith and submission to God’s guidance. Although Herod was dead, the Lord continued to direct every step of His Son’s earthly life, ensuring that the divine plan unfolded exactly as foretold. On returning, Joseph learned that Archelaus, one of Herod’s sons, was reigning over Judea. Warned again by God, he avoided Judea and settled instead in Galilee, in the town of Nazareth. This fulfilled the prophetic expectation that the Messiah would be called a Nazarene, identifying Him with a place of humble reputation and foreshadowing the rejection He would experience throughout His ministry. Matthew 2:19–23 therefore marks the conclusion of Jesus’ early childhood journeys and highlights God’s sovereign protection, faithful guidance, and perfect fulfilment of prophecy.

(2:19) Herod had died. Following Herod’s death, his kingdom was divided among his sons Archelaus, Antipas, and Philip.

(2:22) he was afraid to go there. Joseph’s fear was well founded, for Archelaus inherited much of his father’s cruelty and ruthlessness.

(2:22) warned in a dream. Unlike the earlier dreams, the messenger is not specifically identified. Joseph therefore settled in Galilee, ruled by Herod Antipas, where Jesus would remain until the beginning of His public ministry.

(2:23) He will be called a Nazarene. No single Old Testament passage contains these exact words. Matthew most likely alludes to the Hebrew word netser (”Branch”) in Isaiah 11:1, a recognised Messianic prophecy. The humble town of Nazareth, despised by many (John 1:46), became the place from which the promised Branch of David was known.