Matthew Chapter 2
Matthew 2:1–2 (NKJV)
“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ‘Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.’”
“Now after Jesus was born in Bethlehem of Judea…”
This location is not incidental—it fulfills the Messianic prophecy in Micah 5:2. That verse reads:
Micah 5:2 (NKJV):
“But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
From everlasting.”
Bethlehem, despite its insignificance by worldly standards, was ordained as the birthplace of the Messiah. This reinforces the principle that God often uses the humble and overlooked for His divine purposes. As the city of David, Bethlehem establishes Jesus’ royal Davidic lineage in both legal (through Joseph) and bloodline (through Mary) terms.
“…in the days of Herod the king…”
Herod the Great reigned from 37 to 4 B.C. He was an Idumean (Edomite) by birth, a descendant of Esau, and was appointed by Rome to govern Judea. Though politically skilled and known for his massive architectural projects—including his renovation of the Second Temple—Herod was also notorious for his paranoia and cruelty. He murdered his own sons, wife, and others he perceived as threats.
This introduces the satanic opposition to the Messianic seed, fulfilling the promise of Genesis 3:15:
Genesis 3:15 (NKJV):
“And I will put enmity
Between you and the woman,
And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”
The reference to Herod sets the stage for conflict between worldly rulers and the true, divinely appointed King.
“…behold, wise men from the East came to Jerusalem…”
The Greek term for “wise men” is magoi, which referred to astrologers, philosophers, or court advisors from Persia or Babylon. These were Gentiles, but likely familiar with Jewish Messianic prophecy due to the lasting influence of the Jewish diaspora and the legacy of Daniel.
Consider:
Daniel 2:48 (NKJV):
“Then the king promoted Daniel and gave him many great gifts; and he made him ruler over the whole province of Babylon, and chief administrator over all the wise men of Babylon.”
This connection to Daniel suggests that Messianic expectations were seeded in Eastern scholarly circles centuries earlier.
“…saying, ‘Where is He who has been born King of the Jews?’”
This is a rare declaration—this child is not merely destined to become king; He is born King. This birthright stands in stark contrast to Herod’s insecure, Rome-appointed authority. Their question directly threatens Herod’s legitimacy and foreshadows conflict.
The messianic title “King of the Jews” also appears at Jesus’ crucifixion:
Matthew 27:37 (NKJV):
“And they put up over His head the accusation written against Him: THIS IS JESUS THE KING OF THE JEWS.”
This title, uttered in reverence by Gentile seekers at His birth, is later used in mockery by Gentile soldiers at His death—yet both times it declares a profound truth.
“…For we have seen His star in the East…”
This celestial phenomenon may be linked to Numbers 24:17, a prophecy from Balaam:
Numbers 24:17 (NKJV):
“I see Him, but not now;
I behold Him, but not near;
A Star shall come out of Jacob;
A Scepter shall rise out of Israel,
And batter the brow of Moab,
And destroy all the sons of tumult.”
This verse was interpreted by many ancient Jews as a prophecy of the Messiah. That the magi refer to it as “His star” suggests divine authorship of the sign. God sovereignly meets them through the medium of their profession—astronomy—and leads them to the Savior.
“…and have come to worship Him.”
The Greek word used for “worship” is proskuneō, which implies prostration and homage. This is not mere political deference; this is reverence appropriate only for deity. These Gentile astronomers understood something that many in Israel would miss: the child born in Bethlehem was worthy of worship.
This anticipates the global call of the Gospel, prefiguring the Great Commission:
Matthew 28:19 (NKJV):
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
The magi—Gentiles from the nations—come to the Jewish Messiah, fulfilling God’s plan for the nations to be blessed through Abraham’s seed.
Genesis 12:3 (NKJV):
“I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.”
Matthew 2:3 (NKJV)
“When Herod the king heard this, he was troubled, and all Jerusalem with him.”
“When Herod the king heard this, he was troubled…”
The Greek word translated "troubled" is etarachthē, meaning deeply agitated or shaken. This reaction reveals Herod’s fragile grip on power and his hyper-paranoia. He had clawed his way into authority not through Davidic lineage or spiritual appointment but through political manipulation and Roman endorsement. To him, the birth of another “King of the Jews” was a direct and existential threat.
Herod’s concern wasn’t theological—it was territorial. A legitimate, prophetically foretold Jewish king being born in Bethlehem, the city of David, could ignite messianic expectations among the Jewish people and incite rebellion against Rome and his own rule.
Herod’s brutality was legendary. He had:
Annihilated the Sanhedrin early in his reign.
Slaughtered 300 court officials out of fear of conspiracy.
Murdered his wife Mariamne and her mother Alexandra.
Executed his own sons—Antipater, Alexander, and Aristobulus.
Proverbs 29:2 (NKJV):
“When the righteous are in authority, the people rejoice;
But when a wicked man rules, the people groan.”
Herod’s reign was marked not by righteous leadership but by terror and bloodshed. Thus, his being “troubled” was not merely emotional anxiety—it was a dangerous precursor to deadly action.
“…and all Jerusalem with him.”
The collective anxiety of the city reflects either their awareness of Herod’s instability or the dramatic nature of the magi’s arrival.
Fear of Herod’s wrath:
The people of Jerusalem had learned through bitter experience that when Herod was disturbed, innocent blood often flowed. His paranoia made him lash out at anyone he saw as a potential threat. If there were whispers of a new king, the people knew a massacre might follow.Shock at the Gentile entourage:
It’s likely that the caravan of wise men was large, opulent, and dignified—composed of scholars, guards, animals, and gifts. Their presence would have drawn significant attention. The fact that foreign dignitaries had come to honor a new Jewish king, while the Jewish leadership seemed oblivious, was an embarrassment and stirred anxiety.
John 1:11 (NKJV):
“He came to His own, and His own did not receive Him.”
This verse finds a foreshadowing here in Jerusalem’s troubled indifference. The Jewish elites—those who should have been the first to welcome the Messiah—were instead disturbed at the news.
Doctrinal Insight:
This verse exemplifies the age-old conflict between man's kingdoms and God's Kingdom. Herod represents the corrupt, self-preserving systems of this world; Jesus represents divine truth and righteousness, even as a child. The very presence of Jesus—even as an infant—disrupts the world’s power structures.
Isaiah 9:6-7 (NKJV):
“For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace.
Of the increase of His government and peace
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of the Lord of hosts will perform this.”
Closing Reflection on Verse 3:
Herod was troubled because he saw the coming of Christ as a threat to his authority. Today, the gospel still troubles those who would rather rule their own lives than submit to the lordship of Christ. Yet, just as in Herod's day, the wise still seek Him.
Matthew 2:4–6 (NKJV)
“And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. So they said to him, ‘In Bethlehem of Judea, for thus it is written by the prophet: “But you, Bethlehem, in the land of Judah,
Are not the least among the rulers of Judah;
For out of you shall come a Ruler
Who will shepherd My people Israel.”’”
“When he had gathered all the chief priests and scribes of the people together…”
In a moment of political panic, Herod summoned the religious elite—the very men who should have been proclaiming the arrival of their Messiah. These chief priests and scribes represented the religious intelligentsia of Israel. The chief priests were primarily Sadducees, politically aligned with Roman power and deeply entrenched in temple bureaucracy. Many were former high priests, as Herod rotated the office for political advantage. Their loyalties were more political than theological.
The scribes, in contrast, were predominantly Pharisees—scholars of Scripture and experts in the oral law. They were the interpreters and defenders of Jewish tradition. Together, these two groups formed the theological and legal backbone of Jewish society.
Yet despite their knowledge, there is no record of even one of them joining the wise men in seeking the Christ child. This chilling indifference to Messiah’s arrival demonstrates how religious familiarity can breed spiritual apathy. They knew the right answers—but not the right response.
James 1:22 (NKJV):
“But be doers of the word, and not hearers only, deceiving yourselves.”
“…he inquired of them where the Christ was to be born.”
Herod doesn't ask if the Christ was to be born, but where. This shows he took the magi’s announcement seriously. Ironically, even Herod had more urgency about the Messiah's arrival than the scribes and chief priests who had been waiting their whole lives.
Herod’s inquiry betrays his fear—not reverence—for the coming King. He asked not to worship, but to destroy.
“So they said to him, ‘In Bethlehem of Judea…’”
The response was immediate and unhesitating. They quoted Micah 5:2, a well-known prophecy regarding the birthplace of the Messiah. Bethlehem, “the house of bread,” was David’s city—the town of the shepherd king—and it would now be the birthplace of the Good Shepherd.
Micah 5:2 (NKJV):
“But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
From everlasting.”
Matthew paraphrases the prophecy, emphasizing Bethlehem’s elevation by divine purpose, despite its smallness. This contrast between insignificance and glory is a recurring theme in God’s redemptive work.
1 Corinthians 1:27–28 (NKJV):
“But God has chosen the foolish things of the world to put to shame the wise… and the things which are not, to bring to nothing the things that are.”
“…Who will shepherd My people Israel.”
This divine Ruler is not like Herod or the Caesars. He comes not to dominate but to shepherd—to lead, feed, protect, and heal His people.
John 10:11 (NKJV):
“I am the good shepherd. The good shepherd gives His life for the sheep.”
The phrase also echoes 2 Samuel 5:2, where God said of David, “You shall shepherd My people Israel, and be ruler over Israel.” This aligns perfectly with Matthew’s emphasis on Jesus as the Son of David, fulfilling the royal shepherd role.
Doctrinal Reflection:
This passage shows the condemnation of intellectual complacency. The scribes had correct theology but no urgency. They had chapter and verse but lacked conviction. Their hearts were unmoved by the prophetic fulfillment occurring in their own generation.
“Had they met with the shepherds of Bethlehem,” Trapp notes, “they had received better intelligence than they could from the learned scribes of Jerusalem.”
Spiritual insight often comes not from scholars alone but from the humble who actually seek Christ.
Summary of Application:
Herod feared Christ’s kingship because it threatened his power.
The chief priests and scribes ignored it because it disrupted their apathy.
The wise men pursued it at great cost because they desired to worship.
The same choices are before every soul today.
Matthew 2:7–8 (NKJV)
“Then Herod, when he had secretly called the wise men, determined from them what time the star appeared. And he sent them to Bethlehem and said, ‘Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.’”
“Then Herod, when he had secretly called the wise men…”
True to form, Herod operates in the shadows. He calls the magi secretly, reinforcing his habit of using deception, manipulation, and conspiracy to maintain power. This secret meeting was likely calculated to keep the Jewish leaders unaware, lest they interfere or become sympathetic to the arrival of the prophesied King.
Herod’s political paranoia was well-documented. It was common for him to set traps under the pretense of diplomacy or goodwill. His clandestine approach reveals that this was no innocent inquiry—it was the setup to a slaughter.
Proverbs 26:24–25 (NKJV):
“He who hates, disguises it with his lips, and lays up deceit within himself; When he speaks kindly, do not believe him…”
“…determined from them what time the star appeared.”
This detail was critical for Herod. The exact time the star appeared would help him gauge the approximate age of the child, eventually informing his genocidal decree in verse 16. This alone suggests the wise men saw the star on or shortly after Jesus’s birth and had been journeying for some time—potentially close to two years.
Herod didn't care about the theology or prophecy—only the timing. He interrogated the magi not to discover truth but to eliminate a perceived threat.
Spurgeon remarked:
“When the earth-king dabbles in theology, it bodes no good to truth… Some men may be well instructed in their Bibles and yet be all the worse for what they have discovered.”
Herod knew the Scriptures were accurate—so much so that he launched a tactical operation in response. But he had no intention of submitting to the King it revealed.
“And he sent them to Bethlehem and said, ‘Go and search carefully for the young Child…’”
Herod’s command sounds righteous, even reverent. He urges the magi to search “carefully” as though he too longs for the coming Savior. But his words are nothing but calculated deceit, cloaking murder in the language of worship.
The word “carefully” also shows Herod’s cunning. He wanted a precise location. In modern terms, this is reconnaissance under false pretenses.
“…and when you have found Him, bring back word to me, that I may come and worship Him also.”
This is perhaps one of the most hypocritical statements in Scripture. Herod claimed to desire worship when he was planning execution. The darkness of Herod’s heart is hidden beneath spiritual language.
This is the language of the apostate—those who use the vocabulary of religion to veil rebellion.
It’s the same deception Satan used when quoting Scripture to Jesus in the wilderness (Matthew 4:6). Religious language without a heart of repentance is a smokescreen for evil.
Spurgeon rightly said:
“Mark that the wise men never promised to return to Herod; they probably guessed that all this eager zeal was not quite so pure as it seemed to be…”
Whether the magi discerned Herod’s deceit early or were later warned by God, they wisely avoided entanglement with this tyrant.
Doctrinal Reflection:
Herod serves as a type of antichrist. He embodies the spirit of the world that hates Christ even from infancy. He seeks to kill what God is raising up, and he is willing to manipulate Scripture, deceive the devout, and feign piety to do it.
This passage illustrates the spiritual war behind the scenes of Christ’s coming. Satan, working through Herod, tried to stop the redemptive plan at the cradle—but failed.
Revelation 12:4–5 (NKJV):
“And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born. She bore a male Child who was to rule all nations with a rod of iron.”
Application for Today:
We must not be deceived by religious talk divorced from godly fruit. Like the magi, we must walk with discernment, recognizing that some claim to “worship” Christ with lips that plan His destruction. Herod represents those who want to control Jesus rather than submit to Him.
Matthew 2:9–12 (NKJV)
“When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh. Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.”
“The star... went before them, till it came and stood over where the young Child was.”
After leaving Herod, the magi witnessed a miraculous reappearance of the star. Unlike a fixed celestial body, this star moved with divine precision, guiding them directly to Jesus. This was not a normal astronomical phenomenon but a supernatural sign—a light that operated like the glory-cloud of God’s presence that led Israel in the wilderness.
Spurgeon suggested it was likely “a luminous appearance in mid-air; probably akin to that which led the children of Israel through the wilderness.” This aligns with other theophanic appearances in Scripture, where God manifests His guidance in visible form (cf. Exodus 13:21–22).
Numbers 24:17 (NKJV):
“A Star shall come out of Jacob; a Scepter shall rise out of Israel…”
This prophetic allusion connects well with the star leading Gentile seekers to Israel’s true King.
“When they saw the star, they rejoiced with exceedingly great joy.”
The language is intensely emotional—rejoiced, exceedingly, great, joy. This quadruple expression emphasizes that their journey had not been in vain. Their joy was not just at the sight of the star, but at what it represented: they were now near the Messiah. This was the joy of faith rewarded, of guidance confirmed, and of divine promise fulfilled.
Their rejoicing echoes the heavenly joy announced to the shepherds:
Luke 2:10 (NKJV):
“Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people.”
“They came into the house… saw the young Child with Mary His mother…”
Contrary to traditional nativity imagery, this passage shows that the wise men did not visit Jesus at the stable but at a house, and He is now called a young Child (Greek: paidion) rather than a newborn infant (brephos). This suggests a time lapse of several months up to two years after Christ’s birth.
Importantly, Jesus is named first—“the Child with Mary His mother”—subtly but clearly signaling His priority, even over His mother. This order affirms the uniqueness of Christ’s identity, divine status, and centrality in the narrative.
Trapp comments: “Joseph haply was at work, or otherwise absent, lest the wise men should mistake him for the true father of the child.”
“They fell down and worshiped Him.”
Before a child in a modest home, these powerful men bowed. Their posture reflects humility; their worship reflects recognition of Jesus' divine kingship. This is the climax of their journey—not merely the sight of the Child, but the reverent acknowledgment of who He is.
This worship prefigures the global recognition Christ will one day receive:
Philippians 2:10–11 (NKJV):
“That at the name of Jesus every knee should bow… and every tongue should confess that Jesus Christ is Lord…”
Their act contrasts starkly with Herod’s hostility and the scribes’ apathy. The wise men sought, found, and worshipped. Others had the Scriptures but no movement; these men had a star and came running.
“They presented gifts to Him: gold, frankincense, and myrrh.”
The gifts, though practical, also carried symbolic weight:
Gold represents kingship and royalty.
Frankincense (used in worship) speaks of divinity.
Myrrh, used for burial, foreshadows Jesus’ suffering and death.
Whether or not the magi understood the deeper meanings is debatable, but God sovereignly orchestrated the symbolism. These offerings echoed Isaiah’s prophecy:
Isaiah 60:6 (NKJV):
“The multitude of camels shall cover your land… they shall bring gold and incense, and they shall proclaim the praises of the Lord.”
Their gifts also provided for the holy family’s upcoming flight to Egypt—God’s provision in advance.
“Being divinely warned in a dream… they departed for their own country another way.”
Their final act of worship is obedience. Though they had promised Herod a report, they obeyed divine direction instead. This immediate redirection demonstrates that their allegiance now belonged to God, not to the manipulations of a king.
This moment marks the final break with Herod’s deceit and reveals that true worship includes not only gifts and reverence but also obedience to divine revelation.
Doctrinal and Practical Reflections:
God leads seekers through supernatural and natural means. He used a star, Scripture, and dreams.
True worship involves pursuit, humility, offering, and obedience.
Those who seek Christ sincerely will find Him (Jeremiah 29:13).
The wise men’s pattern is still instructive: Seek → Rejoice → Enter → Worship → Give → Obey.
As Spurgeon said:
“Those who look for Jesus will see Him: those who see Him will worship Him: those who worship Him will consecrate their substance to Him.”
Let me know when you’re ready for Matthew 2:13–15, where divine intervention once again preserves the Messiah through the family’s flight into Egypt.
Matthew 2:13–15 (NKJV)
“Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, ‘Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.’ When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘Out of Egypt I called My Son.’”
“Arise, take the young Child and His mother, flee to Egypt…”
This command came immediately after the departure of the wise men. The timing demonstrates God’s sovereign protection—He intervenes before Herod's wrath can be enacted. Joseph is told to act swiftly and secretly: he is to flee by night, under the cover of darkness, indicating the danger and urgency of the situation.
Egypt was a logical place of refuge for several reasons:
Proximity: It was within reachable distance, roughly 75–100 miles from Bethlehem depending on the route.
Safety: It was outside Herod’s jurisdiction.
Community: It had a large, established Jewish population (estimated at over one million by the first century), providing cultural and religious familiarity.
The fact that God used Egypt—historically a place of bondage for Israel—as a place of refuge shows His sovereign power to reverse expectations and use even former places of oppression for deliverance.
“Herod will seek the young Child to destroy Him.”
Herod's reaction to the birth of Christ reveals the heart of man in rebellion against God. The presence of the true King is seen not as hope but as a threat to self-rule. From the very beginning of Jesus’ earthly life, the forces of darkness sought to eliminate Him.
This is the second direct warning Joseph receives in a dream. His spiritual sensitivity and quick obedience serve as an example of a righteous man who listens to God in times of danger.
Herod’s desire to destroy the Child parallels Satan’s desire throughout Scripture to thwart the Messianic line (cf. Genesis 3:15, Revelation 12:4–5). Herod is merely a pawn in a larger cosmic conflict between the seed of the woman and the seed of the serpent.
“He took the young Child and His mother by night…”
Joseph’s obedience is immediate and decisive. He does not hesitate, question, or delay. Though the journey to Egypt would be long and difficult—especially with a small child—he acts in full faith and submission.
This pattern of obedience mirrors Joseph's earlier response in Matthew 1:24, when he took Mary as his wife immediately after divine instruction.
Some traditions suggest the journey took them to places like Alexandria, where many Jews lived. We are not told how long they stayed—estimates range from a few months to several years. Regardless, God provided for the journey and their stay through the gifts of the Magi, demonstrating His foresight and provision.
“That it might be fulfilled which was spoken by the Lord through the prophet…”
Matthew quotes Hosea 11:1: “Out of Egypt I called My Son.” In Hosea, this referred historically to Israel’s exodus from Egypt, but Matthew sees a typological fulfillment in Jesus.
Jesus is the greater Son, the fulfillment of the ideal Israel. Where Israel failed in the wilderness, Jesus will succeed. Just as Israel was brought out of Egypt, so Jesus would be called out—marking Him as the true and faithful Son.
Isaiah 49:3 (NKJV):
“You are My servant, O Israel, in whom I will be glorified.”
Jesus becomes the representative of Israel, embodying the destiny, calling, and faithfulness that the nation failed to uphold.
This connection also subtly reaffirms Jesus’ identity as both the Son of God and the fulfillment of Old Testament prophecy—not by chance but by divine orchestration.
Doctrinal and Devotional Takeaways:
God provides supernatural guidance and practical provision when we walk in obedience.
Jesus’ early life fulfills prophecy after prophecy, anchoring His story firmly in the Hebrew Scriptures.
Obedience often requires urgency, sacrifice, and courage.
The opposition to Jesus begins early, highlighting the spiritual warfare that surrounds the incarnation.
Egypt becomes both a place of preservation and a prophetic symbol, reminding us that God can redeem and use even unlikely places for His purposes.
Let me know when you're ready to continue with Matthew 2:16–18, where Herod’s wrath is unleashed in the massacre of the innocents—a brutal contrast to God’s sovereign preservation.
Matthew 2:16–18 (NKJV)
“Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. Then was fulfilled what was spoken by Jeremiah the prophet, saying:
‘A voice was heard in Ramah,
Lamentation, weeping, and great mourning,
Rachel weeping for her children,
Refusing to be comforted,
Because they are no more.’”
“He sent forth and put to death all the male children…”
Herod’s wrath erupts in horrific fashion. Enraged that he had been outwitted by the wise men, he orders a localized genocide: the slaughter of every male child two years old and younger in Bethlehem and the surrounding region. The decision to target children two years and under was based on the timeline the wise men had shared regarding when the star first appeared, showing Herod calculated how old the child could be by then.
This act, often called the Massacre of the Innocents, is in full alignment with Herod’s brutal legacy. He had already killed his wife Mariamne, her sons, her mother, his uncle, and numerous political rivals. The death of a handful of unknown infants in a small village would not have been noteworthy to Roman historians of the time.
This tragic moment reveals the heart of human rebellion against God — that when the King of kings comes, fallen man will go to murderous lengths to protect their own power and pride.
James 4:4 (NKJV): “Do you not know that friendship with the world is enmity with God?” Herod’s behavior is the ultimate fruit of such enmity.
Historical Note on the Slaughter
While the massacre is not recorded outside the Gospel of Matthew, that is not surprising. Bethlehem was a small village—estimated at fewer than 1,000 people. Assuming average birth rates, the number of male children two years old and under would have been relatively low (likely around 10–20). In an era of widespread bloodshed, such a localized act would not have drawn the attention of major secular historians. But the moral and spiritual weight of the act is immense.
Psalm 94:20–21 (NKJV):
“Shall the throne of iniquity, which devises evil by law,
Have fellowship with You?
They gather together against the life of the righteous,
And condemn innocent blood.”
“Then was fulfilled what was spoken by Jeremiah the prophet…”
Matthew sees this tragedy as a prophetic fulfillment of Jeremiah 31:15, a verse originally describing the sorrow during the Babylonian exile. Rachel, Jacob’s beloved wife and mother of Joseph and Benjamin, is pictured weeping for her children. In Jeremiah’s day, Ramah was a staging point for captives being taken to Babylon. In Matthew’s use, Rachel becomes a poetic figure of sorrow for the mothers of Bethlehem—representing covenantal pain and loss.
Rachel as symbolic mother: Though she was buried near Bethlehem (Genesis 35:19), she becomes a prophetic image of Israel’s collective maternal grief throughout the centuries.
But this sorrow is not without hope. If we look further in Jeremiah 31, we see a promise of restoration following the sorrow:
Jeremiah 31:16–17 (NKJV):
“Thus says the Lord: ‘Refrain your voice from weeping,
And your eyes from tears;
For your work shall be rewarded, says the Lord,
And they shall come back from the land of the enemy.
There is hope in your future, says the Lord…’”
Matthew, by invoking this passage, signals to the Jewish reader that even in great sorrow, God is at work — and redemption is on the horizon.
Theological and Devotional Observations:
Herod’s act of violence foreshadows the hostility Jesus will face throughout His earthly ministry.
The shedding of innocent blood becomes a dark backdrop against which the light of the Messiah will shine even brighter.
Rachel’s weeping is a reminder that God sees and remembers the tears of His people—even when the world doesn’t.
Just as sorrow filled Bethlehem at the beginning of Jesus’ life, sorrow would fill Jerusalem at the end — but both would be overcome by resurrection hope.
The prophetic word in Jeremiah, though born in grief, ends in hope — a future restoration made possible through the very Child Herod tried to kill.
Let me know when you’re ready to continue with Matthew 2:19–23, which concludes the chapter with the return to Nazareth and another prophetic fulfillment.
Matthew 2:19–21 (NKJV)
“But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ‘Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.’ Then he arose, took the young Child and His mother, and came into the land of Israel.”
“But when Herod was dead…”
Herod the Great died in 4 B.C., and his death marked the end of a reign defined by brutality and paranoia. With his death, the direct threat to Jesus’ life was gone. This divine message given to Joseph is both a confirmation of Herod’s demise and an assurance of God’s continued guidance over the child’s safety.
Proverbs 21:1 (NKJV): “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.”
Herod’s schemes could only go so far — the Sovereign Lord remained in control of history, preserving His Son for the appointed mission.
“An angel of the Lord appeared in a dream to Joseph…”
Once again, Joseph is visited by an angel in a dream — the third such encounter (Matthew 1:20; 2:13). Each time, Joseph immediately obeys. He never questions or delays.
Joseph’s obedience was not only immediate but full — he doesn’t just relocate geographically; he aligns himself and his family with the direction of God’s redemptive plan.
Joseph here embodies the principle from James 1:22 (NKJV): “But be doers of the word, and not hearers only, deceiving yourselves.”
“Take the young Child and His mother…”
The repeated phrasing in this chapter (“the young Child and His mother”) highlights Jesus as the central figure. In every movement and every command, the focus is on the protection, preservation, and placement of the Messiah.
Matthew deliberately places the child before the mother each time. This is unusual for ancient literature and shows intentional Christological emphasis.
“Came into the land of Israel…”
This phrase has covenantal weight. It’s not just a geographic note — it’s a return to the Promised Land, the land where God made His covenant with Abraham, the land where the Law and Prophets were given, and the land where Messiah must emerge publicly.
Though He had temporarily fled as a sojourner in Egypt — just like Israel once did — Jesus returns to the land of promise. This reinforces Matthew’s pattern of portraying Jesus as a fulfillment and recapitulation of Israel’s story.
Just as Israel went down to Egypt during Joseph’s day and was later called out in the Exodus, so Jesus — the greater Son — mirrors this path, identifying with His people’s history and fulfilling it righteously.
Refuting False Claims About Egypt’s Influence
Some secular or occult theories suggest that Jesus was influenced by Egyptian mysticism or learned magic during His time in Egypt. These claims are completely unfounded.
Chronology: Jesus likely spent only a brief period in Egypt, possibly between a few months to a couple of years, during early childhood — hardly enough to receive philosophical or mystical training.
Historical Context: Egypt was under Roman control, and the Jewish population in Alexandria was significant. Joseph and Mary would have stayed within the Jewish communities, not in Egyptian temples or mystic circles.
Doctrinal Evidence: The content, authority, and spiritual power of Jesus’ miracles and teachings are wholly rooted in Old Testament Scripture. His constant references to the Law, the Prophets, and the Psalms affirm His alignment with Jewish truth, not paganism.
Jesus did not perform illusions or tricks — He healed the blind, raised the dead, and cast out demons by divine authority, not sleight of hand.
John 14:10 (NKJV): “The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.”
Conclusion:
This short section underscores three truths:
God’s sovereign timing in removing obstacles (Herod’s death).
Joseph’s faithful, immediate obedience in following divine guidance.
The return to the land of Israel reestablishes the Messianic mission on covenant soil, where Jesus would live, grow, and eventually begin His ministry to fulfill the redemptive plan.
Matthew 2:22–23 (NKJV)
“But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.’”
Joseph Avoids Judea Due to Archelaus’ Reign
Joseph’s fear was not unfounded. Archelaus, son of Herod the Great, was notoriously brutal and incompetent. His cruelty rivaled his father’s but lacked his administrative ability. He ruled Judea so poorly that the Jewish people themselves petitioned Rome for his removal, which occurred in A.D. 6. The Roman Empire replaced him with a procurator, setting the stage for the later Roman governance during Jesus’ ministry.
Joseph, acting under both divine guidance and practical discernment, redirected the family north to Galilee — an act of providential placement rather than mere caution.
Galilee and Nazareth: A Humble Setting for the Messiah
God led Joseph and Mary to settle in Nazareth, a small and disrespected village in Galilee. This was far from the religious and political center of Jerusalem. Galilee was known for its mixed population, heavily Gentile in culture, and regarded as spiritually second-rate by the elites of Judea.
John 1:46 (NKJV): “And Nathanael said to him, ‘Can anything good come out of Nazareth?’”
This scoffing remark illustrates the town’s low social standing. God’s Messiah would not rise from the center of influence, but from obscurity.
By guiding Jesus to grow up in Nazareth, the Father ensured that His Son would be raised in humble surroundings, not among the religious elite or political rulers. He would be shaped in a common, hard-working environment — a carpenter's home — and emerge in full obedience and maturity as the Servant-King, not the silver-spoon messiah the Jews expected.
Isaiah 53:2 (NKJV): “For He shall grow up before Him as a tender plant, and as a root out of dry ground. He has no form or comeliness; and when we see Him, there is no beauty that we should desire Him.”
“That it might be fulfilled…” — The Nazarene Prophecy
Matthew says this fulfilled what was spoken by the prophets, not written by a single prophet. That distinction is crucial. There is no exact Old Testament verse that says, “He shall be called a Nazarene.” Rather, Matthew is referring to a prophetic theme — the Messiah would be despised, lowly, and rejected.
Matthew’s language (“prophets,” plural) indicates a general prophetic expectation, not a singular citation. He is summarizing a theme rather than quoting a line.
Possible Interpretive Connections:
Wordplay with Isaiah 11:1 —
“There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots.”
The Hebrew word for Branch is נֵצֶר (netser) — sounding very similar to Nazareth. Early church fathers (like Jerome) connected this “branch” prophecy to Jesus being called a Nazarene.Prophetic Emphasis on the Messiah’s Rejection —
Many Old Testament passages portray Messiah as despised and lowly (cf. Psalm 22; Isaiah 49:7; Isaiah 53). Nazareth, being a despised place, embodied this prophetic expectation. Jesus was not born among kings but raised in a village that symbolized rejection and obscurity.Contrast with the Nazirites —
While some have linked this to the Nazirite vow (Numbers 6), Jesus was not a Nazirite in the technical sense (He drank wine and touched the dead). The sound of the word may be similar, but the theological focus is not on the Nazirite vow, but on His identification with the lowly.
“He Shall Be Called a Nazarene” — A Title of Reproach
This name became a label of scorn. In later years, Christians were called Nazarenes — a derogatory nickname in Jewish and Roman circles alike.
Acts 24:5 (NKJV): “We have found this man a plague, a creator of dissension…a ringleader of the sect of the Nazarenes.”
Even after His ascension, Jesus referred to Himself as Jesus of Nazareth (Acts 22:8), embracing the label the world had used to mock Him. God allowed His Son to be clothed in reproach so that He could fully identify with the rejected and the poor.
Philippians 2:7 (NKJV): “But [He] made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”
Why Nazareth Matters
It fulfilled the prophetic pattern of the Messiah’s humble beginnings.
It allowed Jesus to grow up outside the corrupt religiosity of Jerusalem.
It rooted Jesus among working-class people — not in palaces but in a carpenter’s home.
It became a badge of shame the world would later use to scorn Him — and yet He bore it gladly.
“Certainly He has long been called a ‘Nazarene,’ both by Jews and violent unbelievers…as if it were the climax of contempt.” — Spurgeon
And yet, in that name, God concealed honor. From despised Nazareth came the King of Kings. The humble origin only serves to magnify the majesty of the One who came from it.
Conclusion
Matthew ends chapter 2 with profound theological richness: the Son of God, preserved through political threats, guided by divine revelation, fulfills prophecy not just in facts but in form and spirit. He is the Branch from Jesse, the rejected One, the Nazarene — and He is the Savior.
