Matthew: A Parascriptural Gospel Narrative

Copyright © 2020 Dennis Cornish.

All rights reserved. No part of this book may be used or reproduced by any means,

graphic, electronic, or mechanical, including photocopying, recording, taping or by

any information storage retrieval system without the written permission of the author

except in the case of brief quotations embodied in critical articles and reviews.

WestBow Press

A Division of Thomas Nelson & Zondervan

1663 Liberty Drive

Bloomington, IN 47403

www.westbowpress.com

1 (866) 928-1240

Because of the dynamic nature of the Internet, any web addresses or links contained in

this book may have changed since publication and may no longer be valid. The views

expressed in this work are solely those of the author and do not necessarily reflect the

views of the publisher, and the publisher hereby disclaims any responsibility for them.

Any people depicted in stock imagery provided by Getty Images are models,

and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

Scripture quotations marked HCSB are taken from the Holman Christian Standard

Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers.

Used by permission. Holman Christian Standard Bible®, Holman CSB®, and

HCSB® are federally registered trademarks of Holman Bible Publishers.

Scripture quotations taken from The Holy Bible, New International Version® NIV®

Copyright © 1973 1978 1984 2011 by Biblica, Inc. TM. Used

by permission. All rights reserved worldwide.

"Scripture quotations are from the ESV® Bible (The Holy Bible, English

Standard Version®), copyright © 2001 by Crossway, a publishing ministry

of Good News Publishers. Used by permission. All rights reserved."

Scripture taken from the King James Version of the Bible.

ISBN: 978-1-9736-9584-4 (sc)

ISBN: 978-1-9736-9583-7 (hc)

ISBN: 978-1-9736-9585-1 (e)

Library of Congress Control Number: 2020912454

WestBow Press rev. date: 07/20/2020

This book is in reverence of and to point to the

glory of my Lord and Savior, Jesus Christ

CONTENTS

Preface

Introduction

Chapter 1 Genealogy and Birth of Jesus

Chapter 2 Wise Men Visit and Flight to Egypt

Chapter 3 John the Baptist

Chapter 4 Temptation of Christ and Disciples Are Called

Chapter 5 Sermon on the Mount/Beatitudes

Chapter 6 Giving, Fasting, Laying Up Treasure, Being Anxious

Chapter 7 Judging, Asking, Golden Rule, I Never Knew You

Chapter 8 Leper, Centurion, Storm, Casts Out Demons

Chapter 9 Healings, Matthew Called, Restored Life

Chapter 10 Twelve Apostles, Persecution, Rewards

Chapter 11 John the Baptist, Woes to Unrepentant Cities, Rest

Chapter 12 Lord of the Sabbath, Blasphemy, Jesus’s Family

Chapter 13 Parables, Sower, Weeds, Treasure, Pearl

Chapter 14 The Baptist’s Death, Feeds Five Thousand, Walks on Water

Chapter 15 Traditions, Defiles, Crumbs from Table, Feeds Four Thousand

Chapter 16 Signs Demanded, You Are the Christ, Foretells Death

Chapter 17 Transfiguration, Heals Boy, Foretells Death, Temple Tax

Chapter 18 Who’s Greatest, Temptations, Parables, Sinned Against

Chapter 19 About Demons, Children Come, Rich Young Man

Chapter 20 Laborers Paid, a Mother’s Request, Two Blind Men Healed

Chapter 21 Triumphal Entry, Fig Tree, Authority Challenged, Parables

Chapter 22 Taxes, Resurrection Questions, Great Commandment

Chapter 23 Woes to Scribes and Pharisees, Jesus Laments Jerusalem

Chapter 24 Foretells Temple Destruction, Abomination of Desolation

Chapter 25 Parables Ten Virgins and Five Talents, Final Judgment

Chapter 26 Plot to Kill, Betrayed, Last Supper, Arrested, Trial

Chapter 27 Jesus, Pilate, Barabbas, Mocked, Crucified, Tomb

Chapter 28 Resurrection, the Guard’s Report, Great Commission

PREFACE

The following commentary is based upon personal journal entries made and edited over several years. As I study through scripture, I write down my thoughts and ideas so that I can more clearly come to an understanding of what God’s Word is teaching me. I supplement my thoughts with direct quotes, paraphrasing, and other means of coming to a better understanding of a particular chapter or verse, and where used, they are cited as footnotes. Some of my journal entries and completed commentaries have been shared with the pastoral staff at my church, the church small group that I facilitate, and as the basis for a weekly men’s Bible study. They have also been used to teach numerous adult classes on several books of the Bible or portions of the Bible, such as the beatitudes. For several years now, I have been encouraged by my lead pastor, executive pastor, and many others to publish, and after much prayerful consideration, I have decided to write this book.

The version of the Bible quoted in my work (unless otherwise noted) is the King James Version as it is in the public domain. I tend to read the ESV Study Bible and have used quotes from it, but copyright requirements restrict the number that can be used without written permission. As you read the following commentary, it would be useful to have your favorite version of the Bible next to you as a ready reference to the wording you are most familiar with and compare them with what I have written.

Throughout my writings, I reference several study Bibles and many different commentaries, with authors ranging various spans of time, some being contemporary and others being early church fathers, some reformers, and some puritans as well as many others. I also refine my thinking with extra biblical sources, such as, but not limited to, theological dictionaries, the Apostle’s Creed, and the Westminster Confession of Faith, as well as quotes from ancient historians, such as Josephus. This is not an exhaustive list but an overview of the types of sources that have been used in my studies. With that having been said, the final arbiter is God’s Holy Word, Sola Scriptura, and each of you are to be good Bereans (Acts 17:11) and satisfy yourselves that what I have written is scripturally sound.

Matthew 7:13–14 tells us to enter through the narrow gate, and as I write, I am cautioned in my spirit not to stray from that path. I say this in that God’s Word is a complex mixture of near-future fulfillment and the more long-term fulfillment that will come at the end of the age. Historically there have been ongoing councils and theological debates over the issues you and I will grapple with in this book. Pray that you will be given the wisdom that is required to have the right understanding of scripture as a whole, and especially what the Holy Spirit and the rest of scripture (in its entirety) leads you to conclude as you read and study what has been set before us. Of course, this is true of any study of scripture that one endeavors as one moves closer to Christlikeness through the process of sanctification. My prayer is that the following study will enhance your own efforts at understanding God’s Word and that it will prompt you to further deepen your own relationship with Jesus.

A final wish of mine is that, whether you are new to the study of the gospel message or have been faithfully reading your Bible for years, each person follows the advice that J. C. Ryle gives in his book, Holiness. He says that we should

cease to regard the Gospel as a mere collection of dry doctrines. Look at it rather as the revelation of a mighty living Being in whose sight you are daily living. Cease to regard it as a mere set of abstract propositions and abstruse principles and rules. Look at it as the introduction to a glorious personal friend.

INTRODUCTION

Matthew’s personal calling is chronicled in each of the three synoptic gospels. Luke calls him Levi the tax-gatherer, Mark refers to him as Levi, the son of Alphaeus, and Matthew names himself as Matthew but further identifies himself as the tax collector when listing the twelve apostles in verse 3 of chapter 10.

Matthew wrote primarily for a Jewish audience, and this is evident by the fact that when he cites Jewish customs, he does so without the need for explaining them. He was also respectively cautious and even guarded when referring to the name of God. As an example, he would say the kingdom of heaven instead of saying the kingdom of God like the other New Testament writers did. Matthew also quotes extensively from Old Testament prophetic passages in order to link the promises of the coming Messiah to the reality of the fulfillment of them in Jesus. Another difference is in the way he wrote his gospel. He did so by giving his readers firsthand accounts as he was an eyewitness to the events that took place surrounding Jesus during His earthly ministry.

Traditionally, the writing of Matthew has been set within the time of AD 50–70. It is often speculated that Matthew leaned heavily on the writings of Mark as he prepared his own gospel presentation. However, John MacArthur tells us in his commentary that the nearly unanimous testimony of the church until the nineteenth century was that Matthew was the first Gospel written. Such a consistent and impressive chorus cannot be ignored. He goes on to list numerous bullet points refuting Matthew’s dependence on the book of Mark, finally stating,

The traditional view that the Gospel writers were inspired by God and wrote independently of each other, except that all were moved by the same Holy Spirit, remains the only plausible view.

CHAPTER 1

GENEALOGY AND

BIRTH OF JESUS

VERSE 1

This verse describes the genealogy of Jesus, which is an important proof text to Jesus’s right to claim the throne of David.

As mentioned, Matthew wrote his gospel for a Jewish audience, and for them, the Hebrew name for Jesus was Joshua, which means Yahweh saves or the Lord is salvation. Christ is derived from the Greek word Christos, which in Hebrew was Messiah (mashiakh) or Anointed. This Hebrew word pointed back to the anointed king of Israel, David. The designation of Messiah came to be linked to the Old Testament expectations of the promise of an Anointed One who would righteously rule God’s people. The designation as the Son of David expressly connected the Messiah with a royal lineage that would reestablish the throne and kingdom of Israel. And finally, He was called the son of Abraham, the patriarch of the Jewish nation that arose out of the Abrahamic covenant.

It should be noted that Matthew’s listing of Jesus’s genealogy is not exhaustive and that he intentionally did not list every generation. As a sort of shorthand, he skipped over some to highlight the better-known persons within the lineage. This was a common practice and would have been both acceptable and understood by his Jewish readers.

Because genealogy was so important to the Jewish people, and they often referred to themselves as the children of Abraham, Matthew’s genealogy traces Jesus’s ancestry back only as far as Abraham. Luke’s gospel account goes all the way back to Adam, and in R. C. Sproul’s commentary, he tells us that this indicates that Christ is not simply the Savior of the Jews but that the scope of Jesus’s redemptive work is universal. There are other differences in these two genealogies that are beyond the scope of this commentary, but with study, those differences can be harmonized. Matthew traced the lineage through Joseph and Luke through Mary, both of whom could trace their genealogy back to David. However, for Matthew’s Jewish readers, and for the legal consideration of the genealogical record, Joseph’s lineage, even though he was Jesus’s stepfather, would have been of the utmost importance.

In John Calvin’s comments on this genealogy, he expresses that Matthew’s order of linage was a legal genealogy, whereas Luke’s is laid out in a natural genealogy. Matthew lists Solomon after David because a legal genealogy is defined as one that traces Christ’s right to the throne. Luke lists Nathan after David because he was the elder of the sons born to David and would be listed in a natural genealogy.

Calvin’s comments were

Matthew has exhibited the legal order because, by naming Solomon immediately after David, he attends, not to the persons from whom in a regular line, according to the flesh, Christ derived his birth, but to the manner in which he was descended from Solomon and other kings, so as to be their lawful successor, in whose hand God would establish the throne of his kingdom forever. (2 Samuel 7:13)

VERSES 2–16

These verses contain the long but extremely important lineage of Jesus’s ancestry. In the comments on verse 1, I gave the reasoning behind Matthew’s genealogical account, but a few more points might be helpful.

The Jews kept extensive genealogical records and the religious leaders had every opportunity to disprove Jesus’ claim to be Messiah by substantiating that He was not a descendent of David, but they could not use their own records to refute His being in the line of David. Finally, we should remember Paul’s warnings about striving or arguing over genealogies and other controversies, calling them unprofitable and worthless. (1 Timothy 1:4 and 6:4; Titus 3:9)¹

Another notable point is that Matthew’s genealogy contains the subtle fact that Joseph was not the father of Jesus by specifically calling Joseph the husband of Mary and specifically refraining from calling Him Joseph’s son.

Also of interest is that besides Mary, four other women are listed, a rarity in ancient Near Eastern genealogical records. Not only are they mentioned, but we find that two were prostitutes: Tamar, who sold herself to her father-in-law, and Rahab, a Gentile prostitute. One was an enemy of Israel: the Moabite Ruth. And the fourth was Bathsheba, the adulteress whose husband David had arranged to be killed.

Charles Spurgeon said,

These four women have an important place in the genealogy of Jesus to demonstrate that Jesus identifies with sinners in His genealogy, even as He will in His birth, baptism, life, and His death on the cross. "Jesus is heir of a line in which flows the blood of the harlot Rahab, and of the rustic Ruth; he is akin to the fallen and to the lowly, and he will show his love even to the poorest and most obscure."

VERSE 17

This verse splits the number of generations into three distinct groups; each contains fourteen generations, which include from Abraham to David, from David to the Jewish deportation to Babylon, and finally, from the time of the deportation to Jesus, who is specifically called the Christ.

I have already covered the common practice of skipping certain generations and that Matthew had done so; therefore, his listing is not inclusive of all generations from Abraham to Christ. We also reviewed some of the differences between Matthew’s and Luke’s listings. Matthew left another of the royal line off his list, and that was Jehoiakim (2 Chronicles 36:5–8). He was so wicked that the prophet Jeremiah, as God’s spokesperson, promised that no blood descendant of his would sit on the throne of Israel (Jeremiah 36:30–31). Therefore, if someone was a blood descendant of David through Jehoiakim, he could not sit on the throne of Israel and be the king and the Messiah because of this curse. But if Christ was not descended through David, He could not be the legal heir of the throne because of the promise made to David and the nature of the royal line.

This is where we come to the differences in the genealogies of Matthew and Luke. Matthew recorded the genealogy of Joseph, Mary’s husband (Matthew 1:16). He began at Abraham and followed the line down to Jesus, through Joseph. Luke recorded the genealogy of Mary, and it is worded within Luke’s genealogy that Jesus is the supposed son of Joseph (Luke 3:23). He began with Jesus and followed the line back up, all the way to Adam, starting from the unmentioned Mary.

Each genealogy is the same as it records the line from Adam (or Abraham) all the way down to David. But at David, the two genealogies become separated. According to Matthew 1:6, Joseph’s line went through Solomon (and therefore Jehoiakim, the cursed one). Jesus was the legal son of Joseph but not the blood son of Joseph, so the curse on Jehoiakim did not affect Him. Joseph did not contribute any of the blood of Jesus, but he did contribute his legal standing as a descendant of the royal line to Jesus. Mary’s line—the bloodline of Jesus—did not go through Solomon but through a different son of David, Nathan (Luke 3:31). Mary was therefore not part of that blood curse on the line of Jehoiakim.² No detail is too small for our mighty God, and in this way, Jesus had every right to the throne of David, not only legally through Joseph but by blood through Mary.

VERSES 18–21

These verses tell of Mary’s Immaculate Conception prior to her being married to Joseph. They tell of Joseph’s doubts and concerns, of his being a just man and wanting to quietly divorce Mary without putting her to shame, but that an angel of the Lord came to him and intervened, telling him not to fear. He was to take her as his wife, and she would have a son that they would name Jesus because He would be the Savior of His people.

Matthew doesn’t speak to the events that surround the actual birth experience of Jesus. His focus is where Jesus came from and how He came about. He tells us that after she was betrothed to Joseph, and before they had a physical union, Mary was found to be with child through the supernatural power of the Holy Spirit while remaining a virgin and unknown to any man.

The betrothal of a man and a woman during this time in Jewish history was the second of three parts of the marriage. The first was an engagement between the two, often arranged by the parents while the couple were still young; the second was the betrothal, which made the engagement binding. They were then known to be husband and wife for a period of about a year before they were actually married, which was the final stage during which they were wed.

This period of betrothal, with Mary being pregnant, was an extremely difficult time for this young couple. Many believed that Mary had become pregnant by a Roman soldier, and sexual unfaithfulness during the betrothal was an adulterous act. Joseph was understandably troubled, and in his doubt, he resolved to secretly put her aside through divorce. Although they were still in the betrothal stage of their marriage, the only way out of their binding relationship was by obtaining a divorce. Joseph was an honorable man and did not want Mary to be subjected to any more public scandal than was already upon her. That is why he thought to divorce her privately and as quietly as possible.

While he was contemplating how to best go about the divorce, an angel of the Lord appeared in a dream and told him to lay his fear aside and to take Mary as his wife. The angel went on to tell him that the child within her was conceived from the Holy Spirit.

The angel Gabriel (Luke 1:26) addressed Joseph as the son of David, a reference to his legal lineage to the throne. His being called by this title was significant and pointed forward to Christ’s right to the throne. Joseph was to name his son Jesus, which means the Salvation of Yahweh or Yahweh Is Salvation. Jesus was a common name during the time, but Christ was divinely appointed from eternity past to fulfill His mission as Lord and Savior of those who have been chosen as the elect. Jesus was and is the long-prophesized Immanuel that Isaiah wrote about, God with us. The angel specifically tells Joseph that Jesus will save His people from their sin. Jesus’s people would include Jew and Gentile alike. Salvation from sin was an often-repeated promise of the Old Testament prophets. It also raises the question of who Christ’s atonement was intended for. Gabriel’s words here tell Joseph that Jesus will save His people from their sins. Jesus’s own words tell us that His sheep hear His voice and that He knows them. He goes on to say that He gives them eternal life and that they will never perish, and that God the Father has given them to Him (John 10:27–30). This is clearly not the view of the adherents of Universalism, who claim that there is no hell and that all people will be eventually saved from God’s righteous yet wrathful judgment. Jesus died for a particular people, not to atone for every person who will ever live, and this doctrine is known as limited atonement or particular redemption. This is a substitutionary atonement with Jesus offering Himself as the perfect sacrifice and taking upon Himself the sins of His people, the elect, and imputing His righteousness to them. The atonement guarantees the salvation of those for whom it was offered, ensuring that they will trust in Christ. This is the gift of faith that we receive at regeneration. It is at this point that the Holy Spirit indwells us, and we begin the lifelong process of sanctification.

It should be noted that there are only a few angelic visitations in the New Testament and most are associated with Christ’s birth.³

VERSES 22–23

We are told that this was in fulfillment of what the Lord had spoken through the prophet, that a virgin would conceive and give birth to a son, and that they would name Him Immanuel, which means God with us.

Matthew knew of and recognized that the supernatural conception of Jesus had been prophesized in Isaiah 7:14, and in this verse, he is pointing to the fulfillment of that prophecy. Historically, there has been some controversy about Isaiah’s use of the Hebrew word almah, which can be translated either as virgin or young woman; however, Strong’s Lexicon H5959 shows that in the context Isaiah used the word, it meant virgin. This, in conjunction with Mary’s statement to the angel in Luke 1:34 that she had never known a man, which is a Jewish idiom for sexual intercourse between a man and a woman, should be sufficient to disavow this weak argument of their denial of a virgin birth. The angel Gabriel told Mary, and scripture reminds us, that there is nothing impossible for God to accomplish (Luke 1:37).

Additionally,

200 years before the birth of Christ the Septuagint translators, who took the Hebrew Scriptures and translated them into Greek, combined the Hebrew "almah" with the Greek "parthenos" to properly render the word virgin as a maiden who was sexually chaste.⁴

The name Jesus specifies what He does: saves His people from their sins. Immanuel is the messianic title of Jesus and specifies who He is, God with us. Charles Spurgeon said, If Jesus Christ be ‘God with us,’ let us come to God without any question or hesitancy. Whoever you may be, you need no priest or intercessor to introduce you to God, for God has introduced Himself to you.

VERSES 24–25

Joseph awoke in the full realization of the truth that the angel had revealed to him, and in obedience to that realization, he did what the angel commanded of him. He took Mary as his wife, yet they did not consummate their marriage until after the birth of Jesus.

CHAPTER 2

WISE MEN VISIT AND

FLIGHT TO EGYPT

VERSES 1–2

Matthew tells us little about the birth of Jesus, and in this chapter, he begins by telling us that the period of time that he is now referring to was after the birth of Jesus. He picks up his narrative from there. He includes where Jesus was born, and that Herod was the reigning king, because they are important historical facts. Jesus the Christ was a descendant of King David of Israel. Both were from the tribe of Judah, and both were born in Bethlehem, which was a small and insignificant town about six miles south of Jerusalem. Unlike David, Jesus’s birth, as well as the exact place of birth, had been foretold by many of the Old Testament prophets (e.g., Micah 5:2). Although the exact date of Jesus’s birth is unknown, the fact that he was born before the death of Herod the Great in 4 BC gives us a chronological reference point to approximate Christ’s birth.

Matthew tells us that wise men came from the east in search of Jesus, and they refer to Him as having been born as the King of the Jews. They were from the east, but they were not kings, and more than likely, they were a part of a larger group of men who had been looking for the newborn Messiah. There are Old Testament passages that say kings will come and worship the Messiah, and this probably led to them being referred to as kings (Psalm 68:29; 72:10–11; Isaiah 49:7; 60:1–6).

As Matthew tells us, they were wise men, or magi, a term that covered a variety of men who were interested in dreams, astrology, magic, and books thought to contain mysterious references to the future.⁵ They may have been part of the larger Jewish contingent who had formerly been exiled into captivity. Matthew tells us that they had seen Christ’s star when it rose and had come to worship Him. They may have remembered Balaam’s prophecy about a star coming out of Jacob and a scepter rising out of the nation of Israel (Numbers 24:17). The movement of the star and its coming to rest (verse 9) suggest that this star was not a natural phenomenon, such as a comet, a supernova, an alignment of several planets, or any other speculative theory that points away from the supernatural event that it was. If it were to be compared to anything, it could be viewed as similar to the Shekinah that had led Moses and the Israelites through the wilderness during the exodus.

VERSES 3–6

When Herod heard the news that the wise men had come to worship Jesus, it troubled him, and when Herod was troubled, all in Jerusalem were troubled. This king, like many others, was jealous for his throne and saw this as a direct threat. He had already killed his wife and sons and anyone else he deemed to be less than loyal. Herod was an Edomite whom Rome had recognized as the king over Judea. History tells us that as soon as he came to the throne he began annihilating the Sanhedrin and killed over three hundred court officials. He was hated by the Jews, but his massive building projects, including the restoration of the temple, were admirable and kept them at bay. All Jerusalem was aware that Herod would stop at nothing to ensure that his kingdom remained firmly in his grasp. The people were troubled because they didn’t know what to expect from him after he had heard the news that the magi had spoken of, that of a new rival, a legitimate heir to the Davidic throne who had been born King of the Jews. Herod was the king, and it was he who ruled over the Jews; this news did not set well with him.

Herod summoned the chief priests, including those who had held the office of High Priest, as well as the scribes. The scribes were experts and teachers of the Old Testament. They told Herod that they were fully aware of the passage in Micah (5:2) that prophesized that the Messiah would be born in Bethlehem of Judea and would be the shepherd of God’s people Israel, but somehow they had not connected that knowledge with the events that were going on right in front of them. They specialized in the explanation and application of scripture to one’s life. They were filled with knowledge, but because they were not filled with the Spirit, not even one of them bothered to go with the wise men on the short journey to Bethlehem.

VERSES 7–8

Herod calls the wise men to him, and he does so in secret. The Bible, as well as the commentaries that I have read, are silent as to why he summoned them secretly, but there is the potential that it may have been his intention to find and kill Jesus. During his questioning of the magi, he finds out when the star first appeared to them. Once he had gathered all the facts, he surmises that Jesus had been born about a year before. After their having met, he sends them to Bethlehem and further tells them that when they have found Jesus to send word back to him. He feigns a desire to go and worship Jesus, but it was murder that was in his heart. Charles Spurgeon commented, 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, and their silence did not mean consent.

VERSES 9–12

After they had met with Herod, the wise men continued their journey in search of the Messiah. Matthew uses the word behold to draw our attention to the importance of what he was about to say. They once again saw the star that had appeared to them earlier while they were yet in the east. It now continued to guide them until it came to rest over the exact place where the child was. These verses again speak to the supernatural aspect of this star in its appearance, movement to guide them, disappearance while the wise men were in Jerusalem, and then its reappearance to once again lead them onward before finally stopping and standing still over the place where Jesus was located. They rejoiced at seeing the star and how it led them to their destination. Scripture points out that they not only rejoiced but did so with an exceedingly great joy. This stands in stark contrast to the religious elite who had stayed behind in the comfort of their homes in Jerusalem; those who had an intellectual knowledge of prophetic events but did not follow through with their own worshipful obedience and submission to the coming of their Messiah.

Once the magi had arrived, they entered the house and saw Jesus with his mother, Mary, and they fell before Him and worshipped Him. Even in his writing, Matthew gives deference to Jesus by mentioning the child before his mother; the inverse would have been the customary practice. They followed their worship by opening their gifts and offering them to Him, and among those offered were gold, frankincense, and myrrh. In their culture, when one appeared before royalty or a person of importance, it was customary to bring them gifts, and the preciousness of the gifts that they had brought before Him was in recognition of who they believed Him to be. The abundance of their gifts also fulfilled several Old Testament prophecies that spoke of many kings rendering Him tribute and bringing gifts to Him (Psalm 72:10). And in Isaiah 60:6, we read about those from Sheba who will come bringing good news while praising the Lord, lavishing Him with gifts of gold and frankincense.

There are many who have a misconception of where the magi found the Christ child, and this is more than likely based upon artist’s renderings of the nativity. However, a careful reading shows us that they arrived at, and then entered, a house and not a stable, with their arrival having potentially been up to a year or more after Christ’s birth.

Herod had asked the wise men to return to him with a message as to where Jesus could be found, but they had been warned in a dream not to return to Herod and instead traveled back home in a different direction. We too should be obedient to God’s divine authority, which always supersedes that of mere men.

VERSES 13–15

As soon as the magi departed, an angel of the Lord appeared to Joseph in a dream. The timing suggests an urgency to the message, which was punctuated by Joseph being told to arise and to flee to Egypt because Herod’s intention was to search for Jesus and to kill Him.

The family fled by night to Egypt, which at the time had a population of about 1 million Jewish settlers. R. C. Sproul tells us that Egypt was a classic place of refuge for Jews who were fleeing oppression in that they would find community among their own people. Egypt was a Roman province about ninety miles from Bethlehem, and it was well beyond Herod’s jurisdiction. They stayed in Egypt as the angel of the Lord commanded them until after Herod’s death, at which time they returned. Matthew viewed this as a further fulfillment Hosea’s prophecy (11:1) through whom God had proclaimed that His Son would come out of Egypt. John MacArthur says that Israel’s exodus from Egypt was a pictorial prophecy rather than a specific verbal prophecy and that these pictorial prophecies are always fulfilled in Christ. Where Israel had failed to be the light of the world and fulfill the calling of God, Christ Jesus fulfilled this call by bringing into the body of His church men and women from every tribe and every nation.

VERSES 16–18

Herod was furious at the wise men having gone home without coming back to report to him all that they had seen. In his anger, he sent his troops to kill all the male children two years and younger, not only in Bethlehem but within the entire region. He based the age of his genocide upon the timing he had ascertained from his earlier meeting with the wise men.

Some critics point to a lack of nonbiblical historical evidence or reports of Herod having perpetrated this atrocity, but this act of cruelty shouldn’t be surprising to anyone. Herod was notoriously ruthless, and it is well-known that he had his own wife and sons murdered. Contemporary historians had many examples of Herod’s murderous violence that they could report on, which were generally on a much larger scale than the killing of perhaps a dozen or two male children in Bethlehem. (The sum of those murdered has been extrapolated based upon the total population at the time). What should mark this atrocity as exceedingly heinous is Herod’s knowledge that his intent was to specifically target the Lord’s Anointed One, the long-awaited Messiah. Herod, in his cold-heartedness, would have considered the other children merely as collateral damage.

Matthew quoted Jeremiah’s account (31:15) to invoke the imagery of the wailing and mourning of the mothers in the tribes of Benjamin and Judah for their children who were murdered or carried away in captivity to Babylon. Rachel’s name and her grief-stricken condition are being used as a descriptive representation, or a personification if you will, of the sorrow of Bethlehem’s mothers, and all the mothers of Israel throughout history who have or will have to go through a similar experience.

Matthew tells us that this brutal event and the ensuing sorrow that was perpetrated by Herod were the fulfillment of Jeremiah’s prophecy and we should understand that the term fulfill, as used in the New Testament, often had the meaning of bringing something to completion or showing the full significance of. Matthew uses this second meaning as he demonstrates that

although the Jews had long been back in their homeland, their exilic condition and their persecution still persisted and that faithful men and women in Palestine still awaited the consolation of Israel, namely, God’s promised restoration, and that can only be found in Christ Jesus (Luke 2:25).⁶

VERSES 19–21

Herod has now died and any danger from him was no longer to be feared. An angel of the Lord appeared once again to Joseph in a dream and told him to take the young Child and His mother and that they could leave Egypt and go back to the land of Israel. Each time an angel of the Lord addresses Joseph, the first person mentioned is the young Child, and this was an unusual method of addressing the members of a family. Under normal etiquette, the children would be mentioned last, if at all. Jesus being given first place in these various accounts demonstrates the extraordinary supremacy of this Child.

Matthew goes on to tell us that in obedience, Joseph immediately arose and took the Child and His mother back to Israel.

VERSES 22–23

Archelaus was the son of Herod the Great