Introduction
After showing the Jews how Jesus’ genealogy and miraculous birth matched with what the Scriptures foretold and declared. In chapter two, the once despised tax collector continues to build his case for Jesus as their long awaited Messiah by continuing to connect Messianic prophecies to Jesus.
The Place of Jesus’ Birth (2:1-6)
The mention of Jesus’ birthplace, Bethlehem of Judea, is significant because it fulfills prophecy (Matthew 2:4-6). Matthew emphasizes that Jesus is the fulfillment of all prophecies concerning the long-awaited Jewish Messiah, including his birthplace.
Herod the Great, mentioned here and in Luke 1:5, was the son of Antipater II, a Jew of Idumaean (Edomite) descent who gained power under the Roman Empire. Antipater helped his son rise to power, leading to Herod’s rule over Judea from 37–4 B.C. The Roman Senate even gave Herod the title “king of the Jews.” This explains his fear and violent reaction when he heard from the Magi that another “king of the Jews” had been born (2:2).
The Magi from the east (2:1) likely came from Babylon. They were scholars of the stars, not magicians. Their interest was sparked by the appearance of a unique star. We don’t know their exact number, but their entourage was probably large enough to create a stir in Jerusalem (2:3). Scholars speculate they may have connected the star with the Jewish king through ancient Scriptures, possibly from Balaam’s prophecy (Num. 24:17), as he was also from Mesopotamia. I like to think that the testimony and witness of Daniel hundreds of years earlier when serving in the Babylonian empire impacted generations after him; these magi some of those lives.
God used the star to reveal the birth of the king to these Gentiles, who likely traveled for months (maybe up to two years) from Mesopotamia to Jerusalem. Matthew shares this story to highlight: (1) the global significance of Jesus’ birth, (2) that the Messiah came as a gift to all nations, not just Israel, and (3) the contrast between the joyful Gentiles and the indifferent Jewish leaders who should have expected the Messiah’s birth (2:4).
The quote in 2:6 comes from Micah 5:2. Micah prophesied during the fall of the Northern Kingdom in 722 B.C., warning Judah of judgment while also offering hope and foretelling the restoration of a remnant. Matthew uses this prophecy to emphasize hope through Jesus’ birth.
The Prophets and Jesus (2:7-12)
In 2:7-12, Herod secretly met with the Magi to determine when Jesus was born, associating the star’s appearance with his birth. Since the star and the birth were linked, Jesus was likely at least a year old when the Magi arrived, meaning they visited a house rather than the stable where the shepherds had found him. Herod’s intention was not to worship but to find and kill Jesus, fearing competition.
The Magi followed the star like sailors navigating by the stars, and the text suggests it was a supernatural event. Upon finding Jesus, they rejoiced, worshiped him, and gave gifts of gold, frankincense, and myrrh—valuable items useful for their travels and later for Jesus’ family’s escape to Egypt (2:13-15).
The Magi, warned in a dream, avoided returning to Herod, showing their faith and reverence for God over Herod’s authority.
In 2:13-15, after the Magi departed, an angel told Joseph to take his family to Egypt for safety. This fulfilled Hosea 11:1, which foreshadowed God calling “him” out of Egypt. Despite the danger, Joseph obeyed, taking his family to Egypt until Herod’s death, demonstrating faith and trust in God’s guidance.
Herod was willing to do anything to protect his power, even ordering the murder of young children. Despite some impressive achievements, like his construction projects, Herod the Great is mainly remembered for his paranoia and violence. The killing of boys in Bethlehem fits his cruel pattern.
At the time of Herod’s massacre, Jesus was likely about 1.5 to 2 years old. Herod, in his paranoia, widened the age range of the boys he ordered killed to ensure he targeted this “king of the Jews” (Matthew 2:16). Experts estimate that around two dozen boys two years old and younger were killed because of his horrific order, causing great sorrow throughout Bethlehem and beyond. Herod’s actions show his arrogance—he recognized the truth of the prophecies but thought he could stop God’s plan. However, no one, not even Satan, can stop God’s will. In this case, God protected Jesus to ensure the fulfillment of salvation.
The quote in Matthew 2:18 is from Jeremiah 31:15. Jeremiah prophesied during Judah’s decline and its fall to Babylon in 586 B.C. His messages often included judgment, but he also offered hope for restoration. In Jeremiah 30-31, he spoke of Judah’s future restoration but also mentioned its sorrow, contrasting it with the joy to come. The prophecy originally referred to the sorrow of Babylon’s conquest and the death of children. The parallel to Herod’s actions is striking.
Matthew quotes this sorrowful verse but points to the hope that follows in Jeremiah: “‘Restrain your voice from weeping and your eyes from tears, for your work will be rewarded,’ declares the Lord. ‘They will return from the land of the enemy. So there is hope for your future,’ declares the Lord” (Jeremiah 31:16-17). Some grieving parents in Bethlehem might have found comfort in this promise, trusting there was a purpose behind their tragedy. Matthew likely wanted his readers, who knew the Old Testament, to see this hope connected to the coming Messiah.
In Matthew 2:19-23, after Herod’s death, the danger for Jesus wasn’t over. The Lord warned Joseph about Herod’s son (2:22), so Joseph moved his family further north to Nazareth in Galilee, his and Mary’s hometown (Luke 1:26-27; 2:39). Galilee was a distant province, away from the political and religious centers of Jerusalem. God chose this quiet place for Jesus to grow up among ordinary people.
Nazareth had a bad reputation (John 1:46) and was a Roman military post known for its unsavory environment. Despite these surroundings, Jesus grew up with strong convictions, learning to have compassion for those who were sick and struggling (Luke 2:40). His willingness to associate with outcasts (Matthew 9:10-13) was shaped by this environment. God had a purpose for every detail in Joseph’s return to Israel.
Matthew frequently uses the phrase “to fulfill” in his Gospel (thirteen times in total). In Matthew 2:23, he refers to the “prophets” in the plural, indicating that the statement is not a direct quote from one prophet but rather a summary of several prophetic themes. The term “Nazarene” was likely used to describe someone who was despised or scorned. By the time Matthew wrote his Gospel, this term had become an insult, as seen when Christ’s followers were called the “Nazarene sect” by their enemies (Acts 24:5).
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