This morning we’re finishing up our Advent and Christmas series from Matthew 1-2. As we saw, after the genealogy there are five stories of Jesus’ birth and childhood. And today we’re looking at the last three, which are all quite short.
The third story tells us about how –
Jesus is taken to Egypt: Matthew 2:13-15
It has a dream in it, as does each of these five stories.
vs. 13-14 – “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.’ And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.”
So as soon as the wise men leave God speaks to Joseph once again in a dream. They must leave because of Herod. What was suspected before is confirmed as true – Herod had no intention of finding the child in order to worship him (2:8). It was his plan all along to find Jesus in order to kill him.
It sounds like they left immediately. It says, “he rose and took the child and his mother by night.”
Egypt was a traditional place to seek refuge for Jews who were oppressed in Israel. And there were many Jewish communities in Egypt for them to go to. They stayed in Egypt until sometime in 4 BC, which is when King Herod died.
This story also has a prophetic Scripture connected to Jesus, as does each of the five stories.
v. 15 – “This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called my son.’”
This comes from Hosea 11:1. But please notice, this text is not a prophecy! It’s simply talking about how the people of Israel, who are often called God’s son in the Old Testament, came up out of Egypt at the time of the Exodus. But what Matthew’s doing here is recognizing that Israel as God’s son is a type or model of Jesus as God’s Son.
- So Israel’s story can become a prophetic picture of Jesus’ life; it can foreshadow or look forward to what will happen to Jesus.
- And also Jesus as the Son of God relives the story of Israel; he sums it up and brings it to its completion or fulfillment.
We see this here in that just as Israel entered Egypt, so does Jesus; Just as Israel came up out of Egypt in the Exodus, so will Jesus. And we could go on – Jesus passes through the waters at his baptism, like Israel went through the waters of the Red Sea and Jesus is tested in the wilderness, like Israel was.
This story, like the others we have looked at, presents a picture of the future with regard to Jesus. Israel, as God’s son failed many times. Hosea 11:2, which comes right after our prophetic text, says, “The more they were called, the more they went away; they kept sacrificing to the Baals and burning offerings to idols.” Israel never achieved the goal that God had for them.
But Jesus as God’s Son brings the promise of another try. He also is called up out of Egypt. But he will not fail. Jesus will show himself to be the faithful Son of God. He will obtain the goal that God has for Israel and the world.
Our next story is about how –
Judean Herod tries to kill Jesus: Matthew 2:16-21
v. 16 – “Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men.”
Two words stand out – “tricked” which means duped or deceived and “furious” which means very angry.
Now this atrocity was not out of character for Herod. He killed his wife and three sons out of paranoia to keep his power. He also ordered that members of prominent families in Judea were to be killed when he died – so that at least there would be some mourning – that’s how much he was hated. This wasn’t carried out, but it was his intention for this to happen.
Certainly he would have seen the report of the birth of a “king of the Jews” as a threat to his power. And so Herod seeks to kill all the male children in Bethlehem, harkening back to the story of Pharaoh in Egypt. It’s hard to say, but given Bethlehem’s size, which was quite small, perhaps 20 children would have been killed in this terrible episode.
A prophetic Scripture connected to Jesus
vs. 17-18 – “Then was fulfilled what was spoken by the prophet Jeremiah: ‘A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.’”
This Scripture is Jeremiah 31:15 (LXX 38:15). Again, it’s not a prophecy. It refers to when Israel was carried off into exile to Babylon. They departed for Babylon from the city of Ramah. (Jeremiah 40:1). Jeremiah speaks poetically of Rachel, the wife of Jacob, who represents the mother of Israel, lamenting this tragedy.
Again, by way of a typological connection, Jesus relives this part of Israel’s history, that is, the exile. (If the trip to and out of Egypt was seen as the Exodus in the third story, here is it is seen as the Exile and return.)
- Israel’s evil kings led to a tragedy – Israel’s exile to the sound of weeping and loud lamentation
- So now an evil king, Herod, has led to a tragedy – Jesus’ exile to the sound of weeping and loud lamentation due to the massacre of the children
Once more, Rachel, the mother of Israel, laments for her children and her true child, Jesus.
vs. 19-21 – “But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ‘Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.’ And he rose and took the child and his mother and went to the land of Israel.”
And then we have another picture of the future. In this story we see that the Judean Herod and the Jerusalem authorities opposed Jesus and sought to kill him as a child. In the future, the Judean authorities will oppose Jesus and seek to kill him – and will succeed this time.
Notice also the contrast here with the second story. The Gentile Magi honor Jesus as King, which looks forward to many Gentiles responding to Jesus. Here we see, perhaps, a hint of the general Jewish rejection of Jesus.
Our final story has to do with –
Jesus’ home and name: Matthew 2:22-23
And it begins with a dream.
vs. 22-23 – “But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. And he went and lived in a city called Nazareth.”
Jesus may have been two years old by this point.
After Herod died his territories were split up between three of his sons. Archelaus had rule over Judea. He was evil and oppressive, like his father.
Prophetic Scriptures connected to Jesus.
v. 23 – “And he went and lived in a city called Nazareth that what was spoken by the prophets might be fulfilled: ‘He shall be called a Nazarene.’”
Things really get interesting here because there is no prophecy that says the Messiah will be called a Nazarene. Nazareth is not even mentioned in the Old Testament. However, we do have Isaiah 11:1, a text that was seen as Messianic by many. It says, “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.”
This idea of a descendant of David, called a branch, originally applied to king Hezekiah, (just as Isaiah 7:14 did as we saw in the first story.) But it was also seen to transcend him to speak of the Messiah. And there are other prophets who speak of a “branch” in a Messianic way (although with a different Hebrew word). Jeremiah 23:5; 33:15; Zechariah 3:8; 6:12.
What we have here is a Hebrew wordplay, which were very common in ancient Judaism, between the word “branch” in Isaiah 11:1 and “Nazareth.” In Hebrew, which did not write vowels at this point, “Branch” = NSR and “Nazareth” = NSRT.You can see how close they are. Also, the vocalization for branch in first century Hebrew apparently was Nazar (Davies and Allison, Matthew, v. 1, p. 278) which certainly sounds like Nazareth.
Now Nazareth was an insignificant place. As Nathanael said in John 1:46, speaking of Jesus, “Can anything good come out of Nazareth?” (also John 7:41-42;52). But by making this connection between “Nazareth” and the “branch,” spoken of by several prophets – Matthew counters this. Jesus’ home does not make him insignificant, or unable to be the Messiah, it ties him to the prophetic promises of the branch of David. Indeed to call him “the Nazarene” is to also speak the word “nazar” – the promised branch. In a kind of paradoxical irony, even his enemies would be saying this.
And then we have a final picture of the future. This turns on a contrast between appearance and reality. Since Nazareth is unimportant, Jesus appears to be unimportant, as we saw. So he can’t be significant. And there’s no need to listen to him. He can’t be the Messiah. This accurately portrays the future – Jesus will be despised and rejected because of his hometown. But the reality is that the very name that is applied to him with scorn – Nazarene, contains within it the name of the Messiah.
There’s so much in these stories in terms of content, as I hope you’ve seen. And even the way the stories are put together, their form, is elegant. God is in this – in these events and in this text that speaks of them. And the point of all of it, including the genealogy, is the same – Jesus is the promised Messiah, the Son of God. He is the true king. May we all submit our lives to him, and honor him with all that we have and all that we are.