Chapter 2

1 The wise men out of the east are directed to Christ by a star. 11 They worship him, and offer their presents. 14 Joseph fleeth into Egypt, with Jesus and his mother. 16 Herod slayeth the children: 20 himself dieth. 23 Christ is brought back again into Galilee to Nazareth.

1. When Jesus was born. [Visit of the Magi, Matt. 2:1–12. See Childhood and Youth of Jesus; the Synopsis of the Life of Christ and the Suggestive Chronology of Christ’s Birth.] Matthew mentions but briefly the fact of Jesus’ birth (ch. 1:25), and omits the various incidents connected with that event that are recorded in Luke 1:26 to Luke 2:40. Inasmuch as Matthew places emphasis on Jesus as the Messiah of OT prophecy, he proceeds to demonstrate the fact that Jesus did, in fact, fulfill all of those prophecies (see on ch. 1:22). He appears to mention, by way of introduction, chiefly such incidents connected with the infancy of Jesus as were matters of prophecy and such as pointed to the kingship of the Messiah (see chs. 1:1, 6, 17, 23; 2:2, 6, 15, 17, 18, 23). On the other hand, Luke, writing more for the Gentiles (see on ch. 1:3), emphasizes that Jesus, the Son of God (vs. 32, 35, 76), grew up and lived as a man among men in order that He might be the Saviour of all men (ch. 2:10, 14, 31, 32).

For the purposes of this commentary the birth of Jesus is tentatively assigned to the autumn of 5 b.c. (see p. 240; a Synopsis of the Life of Christ and a Suggestive Chronology of Christ’s Birth).

Bethlehem. Literally, “house of bread.” Its earlier name, Ephrath (Gen. 48:7), or Ephratah (Micah 5:2), means “fertility” (see on Gen. 35:19). The region of Bethlehem, its hills and valleys covered with vines, fig trees, olive groves, and grain, was probably, in part, the breadbasket of Judea. This vicinity was filled with memories for the Jewish people of Christ’s day, as it is for Christians today. It was in this area that Ruth had gleaned in the fields of Boaz (Ruth 2–4, and that David had watched his father’s flocks (1 Sam. 16:1, 11, 17:15). Here also Samuel anointed David king (1 Sam. 16:13). For further information concerning Bethlehem see on Gen. 35:19; Ruth 3:3; 4:1. See Palestine During the Ministry of Jesus.

Of Judaea. To distinguish Bethlehem “of Judaea” from Bethlehem of Galilee, a town about 7 mi. (11.26 km.) northwest of Nazareth (Joshua 19:15).

Herod. That is, Herod the Great (see pp. 39-42).

Wise men. Gr. magoi, which designated men of the various educated classes. Our word “magicians” comes from this root. But these “wise men” were not magicians in the modern sense of sleight-of-hand performers. They were of noble birth, educated, wealthy, and influential. They were the philosophers, the counselors of the realm, learned in all the wisdom of the ancient East. The “wise men” who came seeking the Christ-child were not idolaters; they were upright, men of integrity (DA 59, 61).

They studied the Hebrew Scriptures, and there found a clearer transcript of truth. In particular, the Messianic prophecies of the OT claimed their attention, and among these they found the words of Balaam: “There shall come a Star out of Jacob” (Num. 24:17). They probably also knew and understood the time prophecy of Daniel (Dan. 9:25, 26), and came to the conclusion that the Messiah’s coming was near. See pp. 61, 62.

On the night of Christ’s birth a mysterious light appeared in the sky, which became a luminous star that persisted in the western heavens (see DA 60). Impressed with its import, the wise men turned once more to the sacred scrolls. As they sought to understand the meaning of the sacred writings, they were instructed in dreams to go in search of the Messiah. Like Abraham, they knew not at first where they were to go, but followed as the guiding star led them on their way.

The tradition that there were but three wise men arose from the fact that there were three gifts (Matt. 2:11), and is without support in Scripture. An interesting but worthless legend gives their names as Gaspar, Balthasar, and Melchior. The unfounded idea that they were kings was deduced from Isa. 60:3 (cf. Rev. 21:24).

For comment on the extent of Jewish influence throughout the Roman world of Christ’s time see pp. 59-62.

From the east. The Jews regarded the regions of northern Arabia, Syria, and Mesopotamia as “east.” Thus Haran was in “the land of the people of the east” (Gen. 29:1, 4). The king of Moab later brought Balaam “from Aram [that is, Syria], out of the mountains of the east” (Num. 23:7; see on ch. 22:5). Isaiah spoke of Cyrus, the Persian, as “the righteous man from the east” (Isa. 41:2) and “a ravenous bird from the east” (ch. 46:11).

Some have thought that the wise men were from the same section of the “east country” as was Balaam (see DA 59, 60), whose home has recently been identified with the Sajыr Valley between Aleppo and Carchemish, a short distance from the Euphrates (see on Num. 22:5; see also PP 438, 439). If such was the case, their journey to Bethlehem would be some 400 mi. in length and would require two or three weeks of steady travel if they rode, perhaps a month if they walked. In view of the fact that they journeyed by night in order to keep the star in view (DA 60), it may be that their traveling time was even longer. However, their point of origin may have been farther to the east, and thus their traveling distance even greater.

The leaders of the Jews were offended at the thought that the wise men were Gentiles, and refused to believe that God would pass them by in favor of men who were heathen (see DA 62, 63). For his part, Herod was enraged by the seeming indifference of the priests and scribes (vs. 3, 4), and construed the visit of the wise men to be related in some way to a plot on his own life (DA 61, 62).

2. Born King of the Jews. The question implies that the wise men were not Jews; otherwise they would have said “our king.” It seems to have been generally recognized that the savior-king expected by the nations round about was to arise in Judea (see on v. 1). Upon entering Jerusalem, the wise men first made their way to the Temple, over which the star had faded from sight, but in its sacred precincts they found only ignorance, surprise, fear, and contempt (DA 60, 61).

His star. Neither a conjunction of planets, as some have thought, nor a nova, as others have suggested. The “star” that appeared on the night of Christ’s birth was a “distant company of shining angels” (DA 60; v. 7). The wise men were led to interpret this unusual phenomenon as the fulfillment of Balaam’s prophecy of “a Star out of Jacob” (Num. 24:17; see DA 60).

East. Gr. anatoleµ, literally, “rising.” The word translated “east” in v. 1 is anatolai, plural of anatoleµ. Also, in the Greek, anatoleР has the definite article, whereas anatolai has not. This difference between the two expressions has led some to the conclusion that in v. 2 Matthew is not referring to the east either as the direction in the sky in which the star appeared or as the designation of the country from which the wise men came, but rather uses anatoleµ in its literal meaning, “rising.” The clause may be translated “for we have seen his star in [its] rising,” that is, when it first appeared. This proved to be the point in their story that most interested Herod (v. 7). The other interpretation, “for we have seen his star in the east country” is, of course, also possible.

3. He was troubled. The catalogue of atrocities by Herod, particularly the murder of various members of his immediate family whom he suspected of plotting to do away with him and usurp his throne, testifies eloquently to the feelings of his heart upon hearing that One destined to be “King of the Jews” had been born (see pp. 61, 62). The seeming reticence of the priests to divulge information concerning the Messianic prophecies, which the wise men had no doubt mentioned, led Herod to suspect the priests of conniving with the wise men in a plot to unseat him from his throne, perhaps by exciting a popular tumult. Furthermore, it is probable that Herod himself knew of the popular expectation that a prince was to be born in Judea who was destined to rule the world. Not only so; he appears to have regarded himself as the Messiah and to have had secret longings to rule the world (see Joseph Klausner, The Messianic Idea in Israel, p. 374).

All Jerusalem. It is little wonder the whole city was “troubled” also, because its residents were too familiar with the atrocities of which Herod was capable. Fearing a popular tumult, he might well decree the slaughter of hundreds or thousands of the people.

4. The chief priests. Probably the officiating high priest and living priests who had formerly held that office, all having been appointed and later deposed by Herod himself. During his reign of about 33 years Herod appointed altogether nine high priests to this sacred office, which was originally intended to be hereditary and for life (Ex. 28:1; 40:12–15; Lev. 21:16–23; Num. 16:40; 17; Num. 18:1–8; Deut. 10:6). Simon, son of Boethus, may have been high priest at this time (Josephus Antiquities xv. 9. 3), or Matthias or Joazar, son-in-law and son of Boethus, respectively, who followed Simon in rapid succession (ibid., xvii. 4. 2; 6. 4; 13. 1). Others have suggested that the “chief priests” were heads of the 24 courses (see on Luke 1:5). The group Herod summoned seems to have been the learned men of the nation, who would be most likely to have the information he desired.

Scribes. These men are often spoken of as lawyers (Matt. 22:35; Mark 12:28), or “doctors of the law,” literally, “teachers of the law” (Luke 5:17, 21). They were learned men whose duty it was to study, preserve, copy, interpret, and expound the Law, or sacred writings (see p. 55; see on Mark 1:22).

Demanded. Or, “inquired,” the form of the verb, in Greek, implying that Herod inquired persistently. The priests apparently evaded a direct answer. Herod had to draw it out of them. The wise men had probably referred to their study of the Hebrew Scriptures, and if so, Herod could rightly have surmised that the doctors of the law must have known more than they appeared to. They were by no means as ignorant as they pretended to be, either of the prophecies themselves or of recent events that pointed to their fulfillment. They knew, no doubt, of the vision of Zacharias (Luke 1:22), of the report of the shepherds (see on Luke 2:17), and of the prophecy of Simeon (Luke 2:27, 28, 34, 35). But pride and envy closed the door of their hearts to light, for obviously God had passed them by in favor of uncouth shepherds and uncircumcised heathen, as they thought. They branded the reports as fanaticism and unworthy of attention (see DA 62, 63).

Where Christ should be born. Here Herod seeks to ascertain the place of Christ’s birth, as later, from the wise men, the time (v. 7).

5. Thus it is written. The quotation (v. 6) given by the chief priests and scribes does not agree entirely with either the Hebrew text of Micah 5:2 or with the LXX. It seems, rather, to be a paraphrase, or possibly from a Targum, or their own free rendering at the moment. That the import of Micah 5:2 was commonly known, even among the people, is clear from John 7:42.

6. Princes. The Hebrew of Micah 5:2 reads “thousands,” which may also be rendered “families,” that is, the major family subdivisions of a tribe (see on Ex. 12:37; Micah 5:2).

Rule. Gr. poimainoµ, “to shepherd.” Isaiah had foretold that the Messiah would “feed his flock like a shepherd” (Isa. 40:11). Jesus spoke of Himself as the “good shepherd” (John 10:11, 14), Paul called Him “that great shepherd of the sheep” (Heb. 13:20), Peter, “the chief Shepherd” (1 Peter 5:4), and John, “the Lamb” that “will be their shepherd” (Rev. 7:17, RSV).

Diligently. Rather, “accurately.” Herod demanded specific information. The reference is to the exactness of the information rather than to Herod’s diligence in seeking it.

What time. Herod had already learned from the chief priests and the scribes where the Christ was to be born (vs. 4–6), now he turns to the wise men to learn when.

8. He sent them. Herod carefully concealed his own thoughts behind an exterior of professed sympathetic interest. He hoped that the wise men would return his seeming kindness. Their visit to Bethlehem would arouse no suspicion and would permit him to carry out his evil design without unnecessarily arousing the populace. The chief priests and scribes may have surmised Herod’s intent, for they knew his attitude toward pretenders to the throne.

Diligently. Or, “accurately” (see on v. 7). The wise men were to press their search until they found the Messiah and verified their discovery.

9. Went before them. Setting out from Jerusalem at twilight, in keeping with their custom of traveling at night (see on v. 1), the wise men found their faith renewed by the reappearance of the star.

11. The house. By this time Jesus was at least 40 days old, perhaps older (see on Luke 2:22).

Fell down. A common Oriental manner of expressing supreme respect and reverence, to men, to idols, and to God (see Esther 8:3; Job 1:20; Isa. 46:6; Dan. 3:7; etc.).

Worshipped him. In spite of their earlier disappointments the wise men knew that this Child was the One for whom they had journeyed far.

Their treasures. Gr. theµsauroi, meaning either “caskets,” “treasure chests” used as receptacles for valuables, or “treasures.” The word is translated “treasures” in Matt. 6:20 and in Col. 2:3. The singular (theµsauros) denotes a storehouse in Matt. 13:52.

Gifts. In Oriental lands one would never think of paying a visit to a prince or any high official without presenting a gift as an act of homage. Compare the presentation of gifts to Joseph in Egypt (Gen. 43:11), to Samuel (1 Sam. 9:7, 8), to Solomon (1 Kings 10:2), and to God (Ps. 96:8).

Frankincense. A white or pale yellow resinous gum obtained by making incisions in the bark of trees of the genus Boswellia. It is bitter to the taste but fragrant when burned as incense. It was used as an ingredient in the sacred incense for the sanctuary (Ex. 30:8, 34). It was usually imported from Arabia (Isa. 60:6; Jer. 6:20).

Myrrh. Another aromatic gum highly prized in ancient times, bitter and slightly pungent in taste. It was probably obtained from a small tree, the Balsamodendron myrrha or Commiflora myrrha, native to Arabia and East Africa. It was an ingredient used in compounding the holy oil (Ex. 30:23–25), and perfume (Esther 2:12; Ps. 45:8; Prov. 7:17), and was used as an anodyne, mixed with wine (Mark 15:23), and for embalming (John 19:39).

13. A dream. [Flight to Egypt, Matt. 2:13–18. See Childhood and Youth of Jesus; a Synopsis of the Life of Christ] The manner in which the angel had first appeared to Joseph (ch. 1:20).

Flee into Egypt. Egypt was now a Roman province, and thus beyond the jurisdiction of Herod. The traditional border of Egypt was the so-called River of Egypt, the WaЖdйµ elРФArйЖsh, some 100 mi. (160 km.) southwest of Bethlehem. Great numbers of Jews lived in Egypt at this time, and Joseph would not therefore find himself completely among strangers. There were synagogues in the cities, and at one time, even a Jewish temple. Heliopolis (On, cf. Gen. 41:45, 50; Gen. 46:20) is the traditional place where Joseph and Mary fled for safety.

14. By night. Joseph doubtless obeyed without delay, probably leaving the same night or as soon thereafter as preparations could be made for the journey. The gifts presented by the wise men provided the necessary means for the journey (DA 65).

15. The death of Herod. He died soon after his slaughter of the infants of Bethlehem (DA 66), 4 b.c. (see pp. 42, 241), of a most painful and loathsome disease.

Might be fulfilled. The quotation as here given is from the Hebrew text of Hosea 11:1. The LXX reads, “Out of Egypt I called his children.” In their original setting in Hosea the words of this prophecy refer to the deliverance of the Hebrew people from Egypt. When calling upon Pharaoh to release them, Moses said, “Thus saith the Lord, Israel is my son, even my firstborn” (Ex. 4:22). For Matthew’s application of the words of Hosea 11:1 to Christ see on Deut. 18:15.

16. Mocked. They had “tricked” him. He felt that they had outwitted him and made a fool of him. Herod took this as an insult, and doubtless as further proof of a deep and dark plot against him.

Slew all the children. Probably only the male children. Critics of the accuracy of the Bible record observe that Josephus, in his lengthy record of atrocities committed by Herod, makes no mention of the slaughter of the infants of Bethlehem. It has been estimated, however, that in a small town whose population was probably no more than about 2,000, including its surrounding districts, there would have been only about 50 or 60 children of the age indicated, and only half that many males. Some estimate the number slightly higher. Josephus might have considered the incident relatively minor when compared with the long catalogue of more heinous crimes of Herod that he does mention. A deed such as this accords well with the callous character of Herod. It was one of the last acts of his life (DA 66). Furthermore, should Josephus mention this evil deed he would be expected to account for it, as he does at length with similar events he does record. This might involve a discussion of the Messianic claims of Jesus of Nazareth, a subject which, as a Jews, he might choose to avoid. And, inasmuch as he was writing an apology of Judaism for the Romans, particularly for the emperor Vespasian, he would avoid mentioning anything that might antagonize Rome. See pp. 75, 76, 94.

Coasts. Literally, “borders,” hence, “regions.” In Old English, “coast” meant “frontier,” or “border.”

Two years old. According to Oriental reckoning, which still survives in some areas, a child is called “one year old” in its first calendar year, that is, between its birth and the next New Year’s Day; and “two years old” in its second calendar year—even if it had lived only a few days or weeks. If the Jews of Christ’s time counted age thus, by calendar years, it is not necessary to suppose that He was born two years before Herod died, or even that Herod, in order to make sure of his objective, set the “two-year” age limit beyond the time indicated by the wise men (Matt. 2:7). A child born at any time in 5/4 b.c. would be “two years old” in 4/3 b.c., the year of Herod’s death. As to the probable time of Jesus’ birth, see pp. 240-242.

17. Then was fulfilled. See Jer. 31:15. For the original application of this prophecy see on Jer. 31:15, and for the Messianic application see on Deut. 18:15.

18. Rama. Considerable difference of opinion exists as to the identity of Rama. Several towns by this name are mentioned in the OT. It is probably to be identified with Ramallah in Ephraim, about 9 mi. (14.5 km.) northwest of Jerusalem (see Additional Note on 1 Sam. 1). This town was near the border between the tribes of Ephraim and Benjamin, the grandson and son, respectively, of Rachel, the wife of Jacob.

Rachel weeping. The words of Jeremiah here cited originally referred to the bitter experiences of the Hebrew captives taken to Babylon in 586 b.c. (see on Jer. 31:15). Rachel’s death in the near vicinity, at the birth of Benjamin (Gen. 35:18–20), makes the figure particularly appropriate. She named her son Ben-oni, “son of my sorrow” (see Gen. 35:18). By inspiration Matthew applies the words of Jeremiah to Herod’s slaughter of the infants of Bethlehem (see on Deut. 18:15).

19. When Herod was dead. [Return to Nazareth, Matt. 2:19–23=Luke 2:39, 40. Mayor comment: Matthew and Luke; see Childhood and Youth of Jesus ; charts, The Reigns of the Herods, Palestine Under the Herodians.] See p. 42.

20. Land of Israel. A general term denoting all of Palestine.

They are dead. Some think the plural refers to Herod and his son and heir apparent, Antipater (slain a short time prior to Herod’s death); others, that it includes the soldiers who participated in the massacre of the infants of Bethlehem.

22. Archelaus. In his will Herod divided his domain into four parts, giving two to Archelaus and one each to Antipas and Philip (see pp. 63-65).

Archelaus proved to be the worst of the living sons of Herod. His tyranny and incompetence led the Jews and the Samaritans to appeal to Rome for his removal, which was granted in a.d. 6, tenth year of his reign. Augustus banished him to Gaul (now France), where he died.

Notwithstanding. Gr. de, “and” or “but.”

A dream. This was Joseph’s third recorded dream (see chs. 1:20; 2:13, 19).

Turned aside. Perhaps Joseph and Mary, understanding the prophecies of the Messiah as the Son of David, had intended to take up residence in Bethlehem.

Galilee. A transliteration of the Heb. meaning Galil, or Gelilah, meaning “circle,” and thus a “circuit,” or “district.” Its populace was a mixture of Jew and Gentile, and the religious prejudices of dominantly Jewish Judea were less evident there. It had no large cities. The people lived mostly in rural areas and villages, and engaged in the common, toilsome pursuits of life. Its inhabitants were despised by the residents of the more sophisticated province of Judea (John 7:52; cf. Matt. 26:69; John 1:46).

From the account as given by Luke (ch. 2:39) it might appear that Joseph and Mary returned to Galilee immediately upon the presentation of Jesus at the Temple. However, Matthew makes it plain that the sojourn in Egypt intervened (see on Luke 2:39). There is no valid reason whatever for supposing the two accounts are in any way contradictory. See Palestine During the Ministry of Jesus.

23. Nazareth. A small country town about 64 mi. (102 km.) north of Jerusalem, and between the lower end of the Sea of Galilee and the Mediterranean, on approximately the same site as the modern enРNaЖsirah. The ancient village was probably situated on the western slope rising from the floor of a depression surrounded by hilltops. The depression is pear-shaped, about a mile across, with the neck of the pear pointing southward and opening by a narrow, winding ravine into the broad plain of Esdraelon. The village was situated 1,144 ft. (c. 348 m.) above sea level, and about 920 ft. (c. 280 m.) above the plain. It lay in the territory anciently assigned to the tribe of Zebulun. See illustration facing p. 512.

Some have traced the name Nazareth, or Nazareth, to a root meaning “to protect,” or “to guard,” and assign it the meaning “watchtower,” an apt description of its location high in the Galilean hills. Others derive it from a root meaning “branch” or “sprout,” which would make it a descriptive name suggestive of the dense brushwood in the hills round about. The exact form of the original name, and thus its meaning, are both uncertain.

This is the first Biblical mention of Nazareth, which may imply that it was either insignificant or nonexistent in earlier times. Josephus does not include it in a list of some 200 towns and villages of Galilee. It was proverbial for its wickedness even among the people of Galilee (see on Luke 1:26).

From the top of the hill above the town a magnificent view may be had in every direction. About 20 mi. (32 km.) to the west lie the blue waters of the Mediterranean. To the south is the broad, fertile plain of Esdraelon, with the mountains of Samaria beyond. About 5 mi. (8 km.) to the east rises Mt. Tabor, and in the distance, beyond the depression of the Jordan, the plateau of Gilead. To the north are the Lebanon and Anti-Lebanon mountains.

The prophets. The fact that no specific prophecy resembling the one here referred to appears in the OT has led critical students of the Bible to point to this statement as an error, and therefore evidence that Matthew was not inspired. However, it is worthy of note that in previous instances where Matthew quotes a specific prophecy he speaks of “the prophet” (chs. 1:22; 2:5, 15, 17). His use of the plural form of the word “prophets” in this instance clearly implies reference, not to a particular prophetic statement, but to several, which, taken together, led to the conclusion here stated (see on Ezra 9:11; Neh. 1:8). It is possible, also, that Matthew quotes inspired writings that did not become a part of the canon of Scripture.

Nazarene. Some have suggested that this name was derived from the Heb. nazir, “nazirite,” meaning “separated one,” and that Matthew’s statement originally read, “He shall be called a Nazirite” (see on Num. 6:2). But the derivation is extremely unlikely. Furthermore, Jesus was obviously not a Nazirite (Matt. 11:19; Luke 7:33, 34; cf. Num. 6:2–4). The more likely root is nasar, from which is derived neser, a “sprout,” “sprig,” or “shoot.”

Neser is translated “Branch” in Isa. 11:1, a clear Messianic prophecy. The more common word for “Branch” in Messianic prophecy is semach (Jer. 23:5; 33:15; Zech. 3:8; 6:12). It is possible therefore that the derivation of Nazareth from neser may be correct, and that the prophecies of Jesus as the “Branch” could appropriately be applied to the fact that He grew up in the city of Nazareth (see on Deut. 18:15).

Others have seen in Matthew’s statement concerning Christ as a Nazarene a reference to the reproach that came, first upon the town of Nazareth, and later upon Jesus and His followers. The popular attitude toward Nazareth is evident from John 1:46; cf. ch. 7:52. The Messiah would be “despised and rejected of men” (Isa. 53:3; see also Ps. 22:6–8). Jesus was to appear, not as a celebrated ruler, but as a humble man among men. He was not even to be known as a Bethlehemite, and to have what honor might attach to Him as a citizen of the city of David. Either this or the preceding solution to the problem would seem to be in accord with Scripture.

Ellen G. White comments

1    AH 477

1, 2 DA 33, 59, 231

1–10GC 315

1–23DA 59–67

2     DA 62

3, 4 DA 61

5–8DA 62

6     PK 697

9–11DA 63

11   AH 481; CT 60; 7T 143

12–14DA 64

16–18DA 65

18   DA 32

19–23DA 66