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 U P D AT E D E D I T I O N

MATTHEW 1:1 10 The Gospels

spels and the Early Church

The Genealogy of Jesus the Messiah 1:1 a 2Sa 7:12-

16; Isa 9:6, 7;
Jehoram the fa ther of Uzziah,
father
1:1-17pp — Lk 3:23-38 11:1; Jer 23:5, ⁹ Uzziah the fa
father
ther of Jotham,
1:3-6pp — Ru 4:18-22 6; S Mt 9:27; Jotham the fafather
ther of Ahaz,
Lk 1:32, 69;
1:7-11pp — 1Ch 3:10-17 Rev 22:16 Ahaz the father
father of Hezekiah,
Now easier to read with
1 This is the genealogy a of Jesus the Mes-
b Ge 22:18;
father of Manasseh, j
¹⁰ Hezekiah the father
S Gal 3:16
Manasseh the father of Amon,
siah b the son of David, a the son of Abra-
ham: b
1:2 c Ge 21:3,
12 d Ge 25:26 Amon the father
father of Josiah, NIV Comfort Print®
e Ge 29:35; 49:10
1:3 f Ge 38:27-30 ¹¹ and Josiah the father of Jeconiah c
² Abraham was the father of Isaac, c 1:5 g S Heb 11:31 and his brothers
brothers at the time of
Isaac the father of Jacob, d 1:6 h 1Sa 16:1;
Babylon. k
the exile to Babylon.
17:12 i 2Sa 12:24
Jacob the father of Judah and his
brothers, e ¹² After the exile to BabBabylon:
ylon:
³ Judah the father of Perez and Ze- Jeconiah was the fa ther of Shealtiel,l
father
rah, whose mother was Tamar, f Shealtiel the fa ther of Zerubbabel,m
father
Perez the father of Hezron, ¹³ Zerubbabel the fa father
ther of Abihud,
Abihud,
Hezron the father of Ram, Abihud the father
father of Eliakim,
⁴ Ram the father of Amminadab, Eliakim the fafather
ther of Azor,
Amminadab the father of Nah- ¹⁴ Azor the fa
father
ther of Za
Zadok,
dok,
shon, Zadok the fafather
ther of Akim,
Nahshon the father of Salmon, Akim the fafather
ther of Elihud,
⁵ Salmon the father of Boaz, whose ¹⁵ Elihud the father of Eleazar,
mother was Rahab, g Eleazar the father of Matthan,
Boaz the father of Obed, whose Matthan the father of Jacob,
mother was Ruth, ¹⁶ and Jacob the father of Joseph,
Obed the father of Jesse, the husband of Mary, n and Mary
⁶ and Jesse the father of King David.h was the mother of Jesus who is
David was the father of Solomon, called the Messiah. o
whose mother had been Uriah’s ¹⁷ Thus there were fourteen generations
wife, i in all from Abraham to David, fourteen
⁷ Solomon the father of Rehoboam, 1:10 j 2Ki 20:21 from David to the exile to Babylon, and
Rehoboam the father of Abijah, 1:11 k 2Ki 24:14-16; fourteen from the exile to the Messiah.
Jer 27:20; 40:1;
Abijah the father of Asa, Da 1:1, 2 a1 Or is an account of the origin b 1 Or Jesus Christ.
⁸ Asa the father of Jehoshaphat, 1:12 l 1Ch 3:17
m 1Ch 3:19; Ezr 3:2 Messiah (Hebrew) and Christ (Greek) both mean
Jehoshaphat the father of Jeho- 1:16 n Lk 1:27 Anointed One; also in verse 18. c 11 That is,
ram, o Mt 27:17 Jehoiachin; also in verse 12

1:1–16 For a comparison of Matthew’s genealogy with Luke’s, Jos 2. Since quite a long time had elapsed between Rahab
see note on Lk 3:23–38. The types of people (including Gen- and David and because of Matthew’s desire for systematic
tiles) mentioned in this genealogy reveal the broad scope of organization (see note on v. 17), many of the generations
those who make up the people of God as well as the geneal- between these two ancestors were assumed, but not listed,
ogy of Jesus. by Matthew. Ruth. See note on v. 3.
1:1 son of David. A Messianic title (see Introduction: Recipi- 1:6 Solomon, whose mother. His mother was Bathsheba (see
ents; Purpose; see also note on 9:27) found several times in note on v. 3).
this Gospel (in 1:20 it is not a Messianic title). Jesus fulfills 1:8 Jehoram the father. Matthew calls Jehoram the father of
the Davidic covenant (see 2Sa 7:5–16 and note on 7:11). son of Uzziah, but from 2Ch 21:4—26:23 it is clear that, again, sev-
Abraham. Because Matthew was writing primarily to Jews, eral generations were assumed (Ahaziah, Joash and Ama-
it was important to identify Jesus in this way. Jesus fulfills ziah) and that “father” is used in the sense of “forefather”
the Abrahamic covenant (see Ge 12:2–3; 15:9–21; 17; 22:15–18; or “ancestor” (see NIV text notes on 1Ch 1:5,10).
Zec 9:10 and note). 1:11 Josiah the father. Similarly (see note on v. 8), Josiah is
1:3 Tamar. In Matthew’s genealogy five women are named: called the father of Jeconiah (i.e., Jehoiachin; see NIV text
Tamar (here), Rahab (v. 5), Ruth (v. 5), Bathsheba (not by name note), whereas he was actually the father of Jehoiakim and
but by description—“Solomon, whose mother had been Uri- the grandfather of Jehoiachin (2Ch 36:1–9). the exile to Bab-
ah’s wife,” v. 6) and, of course, Mary (v. 16). All these women ylon. In chs. 1–2 Matthew emphasizes the theme of Israel’s
were in some sense on the margins of society. At least three exile and return. In Jesus’ ministry, God’s people experience
of them were Gentiles (Tamar, Rahab and Ruth). Bathsheba the restoration that was associated with the return from
was probably an Israelite (1Ch 3:5) but was closely associated exile (see 2:18 and note).
with the Hittites because of Uriah, her Hittite husband. By 1:12 Shealtiel the father. See note on 1Ch 3:19.
including them (contrary to custom) in his genealogy, Mat- 1:16 husband of Mary. Matthew does not say that Joseph
thew indicates at the very outset of his Gospel that God’s was the father of Jesus but only that he was the husband
grace is not limited to the people of Israel. Also because all of Mary and that Jesus was born of her. In the genealogy
five of these women were associated, rightly or wrongly, and in the birth account (1:18–25), Matthew shows that, al-
with suspicions of sexual impropriety, Matthew is showing though Jesus is not the physical son of Joseph, he is the
that the Messiah’s genealogy is not limited to the upright. legal son and therefore a descendant of David (see Lk 2:33;
1:4 Amminadab. Father-in-law of Aaron (Ex 6:23). Jn 1:45 and notes). Mary . . . mother of Jesus. See note on v. 3.
1:5 Rahab. See notes on v. 3; Heb 11:31; Jas 2:25; see also 1:17 fourteen generations . . . fourteen . . . fourteen. These

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 U P D AT E D E D I T I O N

MATTHEW 3:4 16 The Gospels and the Early Church

who was spoken of through the prophet 3:3 b Isa 40:3; not produce good fruit will be cut down
Mal 3:1; Lk 1:76;
Isaiah: Jn 1:23 and thrown into the fire. k
3:4 c S Mt 3:1 ¹¹ “I baptize you with b water for repen-
“A voice of one calling in the wilderness, d 2Ki 1:8
e Lev 11:22 tance. l But after me comes one who is
‘Prepare the way for the Lord,
3:6 f ver 11; more powerful than I, whose sandals I
make straight paths for him.’ ” a b S Mk 1:4
3:7 g Mt 12:34; am not worthy to carry. He will baptize
⁴ John’s c clothes were made of camel’s 23:33 h S Ro 1:18 you with b the Holy Spirit m and fire. n ¹² His
3:8 i Ac 26:20
hair, and he had a leather belt around 3:9 j S Lk 3:8
winnowing fork is in his hand, and he will
his waist. d His food was locusts e and wild clear his threshing floor, gathering his
honey. ⁵ People went out to him from Je- wheat into the barn and burning up the
rusalem and all Judea and the whole re- chaff with unquenchable fire.” o
gion of the Jordan. ⁶ Confessing their sins,
they were baptized f by him in the Jordan The Baptism of Jesus
River. 3:13-17pp — Mk 1:9-11; Lk 3:21,22; Jn 1:31-34
⁷ But when he saw many of the Phar- ¹³ Then Jesus came from Galilee to the
isees and Sadducees coming to where Jordan baptized by John.p ¹⁴But
Jordan to be baptized ¹⁴But John
he was baptizing, he said to them: “You tried to deter
deter him, saying, “I need to be
brood of vipers! g Who warned you to flee 3:10 k Mt 7:19; baptized
baptized by you, and do you come to me?”
from the coming wrath? h ⁸ Produce fruit Lk 3:9; 13:6-9;
¹⁵ Jesus replied,
replied, “Let it be so no
now; it is
in keeping with repentance. i ⁹ And do not
Jn 15:2, 6
3:11 l ver 6; proper Every note has been
proper for us to do this to fulfill all righ-
think you can say to yourselves, ‘We have
Abraham as our father.’ j I tell you that out
S Mk 1:4
m S Mk 1:8 teousness.” evaluated to include new
teousness.” Then John consented.
n Isa 4:4; Ac 2:3, 4
¹⁶ As soon as Jesus was baptized, he
¹⁶As
of these stones God can raise up children
for Abraham. ¹⁰ The ax is already at the
3:12 o Mt 13:30;
S 25:41
historical and cultural
went up out of the water. At that moment
root of the trees, and every tree that does
3:13 p S Mt 3:1;
S Mk 1:4 a
3 Isaiah 40:3 b
11 Or in insights not covered in
life—and the creation
eation of a new order of righteousness and
the previous edition
that judgment is near. every tree that does not produce
peace. The idea of God’s kingdom is central to Jesus’ teach-- good fruit. Cf. Jn 15:2 and note.
ing and is mentioned 50 times in Matthew alone. has come 3:11 with water for repentance. John’s baptism presupposed
near. The presence and the power of God’s reign has already repentance; he condemned the Pharisees and Sadducees
begun to be experienced (see 4:17; Mk 1:15). because they failed to give any evidence of repentance
3:3 All four Gospels quote Isa 40:3 (Luke quotes two addi-- (vv. 7–8). whose sandals I am not worthy to carry. See note on
tional verses) and apply it to John the Baptist. make straight Jn 1:27. carry. Mark (1:7) and Luke (3:16) have “untie” (a differ
differ-
paths for him. Equivalent to “Prepare the way for the Lord” ent Greek verb), but the Greek here for “carry” can also mean
(see note on Lk 3:4). The preparation was thoroughgoing— “remove.” baptize you with the Holy Spirit. See Jn 1:33 and
impacting all areas of life. note. with the Holy Spirit and fire. Demonstrated in a dra-
3:4 camel’s hair . . . leather belt.. Worn by Elijah and other matic way at Pentecost (Ac 1:5,8; 2:1–13; 11:16), though here
prophets (see 2Ki 1:8; Zec 13:4–6 and notes). locusts and wild “fire” may refer to judgment to come (see v. 12). The outpour-
honey. People living in the wilderness often ate insects, and ing of the Holy Spirit on all God’s people was promised in
locusts were among the clean foods (Lev 11:21–22). John’s Joel 2:28–29 and was at least partially fulfilled in Ac 2:16–21.
simple food, clothing and lifestyle were a visual protest 3:12 His winnowing fork. For the process of winnowing, see
against self-indulgence and injustice (see Lk 3:10–14). note on Ru 1:22. Here it is figurative for the separation of the
3:6 Confessing their sins. See Pr 28:13; 1Jn 1:9 and notes. they righteous (“wheat”) from the wicked (“chaff”). unquench-
were baptized by him. Although writings contemporary with able fire. Eschatological judgment (see 25:41 and note; cf. La
the Gospels provide no exact parallel to Jewish baptism, it is 1:13 and note). The OT prophets and NT writers sometimes
possible that John’s baptizing activity was meant to imitate compress the first and second comings of Christ so that
baptism of new converts to Judaism. If so, then John was they seem to be one event (see, e.g., Isa 61:2 and note).
inviting his fellow Jews to return to the covenant and to 3:13 Jesus . . . baptized by John. See map and accompanying
their God. Jordan River. See note on Mk 1:5 and map below. text, p. 1597.
3:7 Pharisees and Sadducees. See essay, p. 1576, and chart, 3:15 Jesus’ baptism marked the beginning of his Mes-
p. 1631. The Pharisees (see notes on Mk 2:16; Lk 5:17) were sianic ministry. There were several reasons for his bap-
a separatistic group focused on the law and its interpreta- tism: (1) The first, mentioned here, was “to fulfill all righ-
tion, who kept both the law of Moses and the unwritten teousness.” His baptism indicated that he was consecrated
“tradition of the elders” (15:2; later codifed in the Mishnah to God and officially approved by him, as especially shown
and Talmud). The Sadducees (see notes on Mk 12:18; Lk in the descent of the Holy Spirit (v. 16) and the words of the
20:27; Ac 4:1) were more politically minded and had theo- Father (v. 17; cf. Ps 2:7; Isa 42:1). All God’s righteous require-
logical differences with the Pharisees, including denial of ments for the Messiah were fully met in Jesus. (2) At Jesus’
the resurrection, angels and spirits (Ac 23:8). baptizing. See baptism John publicly announced the arrival of the Messiah
note on Mk 1:4. the coming wrath. The arrival of the Messiah and the inception of his ministry (Jn 1:31–34). (3) By his bap-
will bring repentance (v. 8) or judgment. tism Jesus completely identified himself with humanity’s
3:9 We have Abraham as our father. See Jn 8:39. Salvation sin and failure (though he himself needed no repentance or
does not come as a birthright (even for the Jews) but through cleansing from sin), becoming our substitute (2Co 5:21).
faith in Christ (Ro 2:28–29; Gal 3:7,9,29). children for Abra- (4) His baptism was an example to his followers.
ham. The true people of God are not limited to the physical 3:16–17 All three persons of the Trinity are clearly seen
descendants of Abraham, as Matthew highlights elsewhere here (see 28:19 and note).
(1:3,5,6; 8:5–13; 15:21–28; 28:19–20; cf. Ro 9:6–8 and notes). 3:16 Spirit of God. The Holy Spirit came upon Jesus to
3:10 The ax is already at the root of the trees. John preaches equip him (see note on Jdg 3:10) for his work as the

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 U P D AT E D E D I T I O N

The Gospels and the Early Church 11 MATTHEW 2:2

Joseph Accepts Jesus as His Son 1:18 p Lk 1:35

1:19 q Dt 24:1
²³ “The virgin will conceive and give birth
¹⁸ This is how the birth of Jesus the Mes- 1:20 r S Ac 5:19 to a son, and they will call him Immanu-
siah came about a: His mother Mary was
s S Mt 27:19
el” d w (which means “God with us”).
1:21 t S Lk 1:31
pledged to be married to Joseph, but be- u Ps 130:8; ²⁴ When Joseph woke up, he did what
fore they came together,
togetherer, she was found S Lk 2:11; the angel x of the Lord had command-
S Jn 3:17; Ac 5:31;
to be pregnant through the Holy Spirit. Spirit. p S Ro 11:14; Ti- ed him and took Mary home as his wife.
¹⁹ Because Joseph her husband
husband was faith- tus 2:14 ²⁵ But he did not consummate their mar-
1:22 v Mt 2:15,
ful to the law, and yet b did not want to riage until she gave birth to a son. And he
Every note has been
expose her to public disgrace,
disgrace, he had in
17 23; 4:14; 8:17;
17,
12:17; 21:4; 26:54, gave him the name Jesus. y
evaluated to include
56; 27:9; Lk 4:21;
mind to divorce q her quietly.
quietly. 21:22; 24:44;
²⁰ But after
er he had con
considered
sidered this, an Jn 13:18; 19:24, The Magi Visit the Messiah
new thematic insights
2
28, 36
angel r of the Lord appeared
appeared to him in a After Jesus was born in Bethlehem in
Judea,z during the time of King Herod,a
not covered in the
s
dream and said, “Joseph son of Da David,
avid,
avid, do
1:23 w Isa 7:14;
not be afraidaid to take Mary home as your 8:8, 10 Magie from the east came to Jerusalem ²and
previous edition ause what is conceived
wife, because conceived in her is 1:24 x S Ac 5:19
1:25 y ver 21;
asked, “Where is the one who has been born
from the Holy Spirit. ²¹She
²¹ She will give birth S Lk 1:31 king of the Jews?b We saw his starc when it
o a son, and you are to give him the name
to 2:1 z Lk 2:4-7
a Lk 1:5
rose and have come to worship him.”
Jesus, c t because he will save his peo people
ple 2:2 b Jer 23:5; a 18 Or The origin of Jesus the Messiah was like this
from their sins.” u Mt 27:11; Mk 15:2; b 19 Or was a righteous man and c 21 Jesus is the
v Lk 23:38;
²² All this took
ook place to fulfill
fulfill what Jn 1:49; 18:33-37 Greek form of Joshua, which means the LORD saves.
the Lord had said through the prophet:prophet: c Nu 24:17 d 23 Isaiah 7:14 e 1 Traditionally wise men

divisions reflect two characteristics of Matthew’s Gospel: 1:23 See note on Isa 7:14. This is the first of about 50 quota-
(1) an apparent fondness for numbers and (2) concern for tions, many of them Messianic in some sense, that Matthew
systematic arrangement. The number 14 may have been tak
takes from the OT (see NIV text notes throughout Matthew).
chosen because it is twice seven (the number of complete- 1:24 angel of the Lord. See Lk 2:9 and note.
ness) and/or because it is the numerical value of the name 1:25 he did not consummate their marriage until she gave
David (see notes on Pr 10:1; Rev 13:17). For the practice of birth. Both Matthew and Luke (1:26–35) make it clear that
telescoping genealogies to achieve the desired number of Jesus was born of a virgin. Although this doctrine is often
names, see Introduction to 1 Chronicles: Genealogies. questioned, Jesus’ virgin birth is an essential truth of the
1:18—2:23 Matthew frames what he communicates about Christian faith. he gave him the name Jesus. Since it was the
Jesus’ infancy with five specific OT texts. father’s prerogative to name children (e.g., Lk 1:60), the emem-
1:18 pledged to be married. There were no sexual relations phasis on Joseph naming Jesus at the climactic moment of
during a Jewish betrothal period, but it was a much more the birth account highlights the act of adoption by Joseph
binding relationship than a modern engagement and could that makes Jesus his legal son.
be broken only by divorce (v. 19). In Dt 22:24 a betrothed 2:1 Bethlehem in Judea. A village about five miles
woman is called a “wife,” though the preceding verse speaks south of Jerusalem (see photo, p. 1499). Matthew
of her as being “pledged to be married.” Matthew uses the says nothing of the events in Nazareth (cf. Lk 1:26–56). Possibly
terms “husband” (v. 19) and “wife” (v. 24) of Joseph and Mary wanting to emphasize Jesus’ Davidic background, he begins
before their marriage was consummated (see note on Joel with the events that happened in David’s hometown. It is
1:8). the Holy Spirit. The common NT way of referring to the called “Bethlehem in Judea,” not only to distinguish it from the
divine Spirit, who in the OT was almost always called “the town of the same name about seven miles northwest of Naza-
Spirit of God” or “the Spirit of the LORD.” See Ps 51:11 and reth, but also to emphasize that Jesus came from the tribe
note. Christian reflection on the biblical testimony about the (Judah) and territory that produced the line of Davidic kings.
Spirit (see 3:16–17; 28:19; 2Co 13:14 and notes) led to the un- That Jews expected the Messiah to be born in Bethlehem and
derstanding that he is one of the three persons of the Trinity. to be from David’s family is clear from Jn 7:42. King Herod.
1:19 divorce her quietly. He would sign the necessary legal pa- Herod the Great (37–4 BC), to be distinguished from the other
pers but not have her judged publicly and stoned (Dt 22:23–24). Herods in the Bible (see chart, pp. 1592–1593). Herod was a non-
1:20 in a dream. The phrase occurs five times in the first two Jew, an Idumean, who was appointed king of Judea by the Ro-
chapters of Matthew (here; 2:12,13,19,22) and indicates the man Senate in 40 BC and gained control in 37. He was a ruthless
means the Lord used for speaking to Joseph. Joseph son of ruler, murdering his wife, three of his sons, his mother-in-law,
David. See notes on 1:1,16; perhaps a hint that the message his brother-in-law, his uncle and many others he suspected of
of the angel related to the expected Messiah. take Mary treachery—not to mention the male babies in Bethlehem
home as your wife. They were legally bound to each other (v. 16). His reign was also noted for splendor, as seen in the
but not yet living together as husband and wife. what is many theaters, amphitheaters, monuments, pagan altars, for-
conceived in her is from the Holy Spirit. This agrees perfectly tresses and other buildings he erected or refurbished—
with the announcement to Mary (Lk 1:35), except that the including the greatest work of all, the rebuilding of the temple
latter is more specific (see note on Lk 1:26–35). in Jerusalem, begun in 19 or 20 BC and finished 68 years after
1:21 the name Jesus. See NIV text note; the meaning is more his death (see note on Jn 2:20). Magi. Probably astrologers, per-
specifically explained in the rest of the verse. save. See Lk haps from Persia or southern Arabia or Mesopotamia (“Be-
2:11 and note. tween the Rivers”), all of which are east of the Holy Land. Jeru-
1:22 fulfill. Twelve times (here; 2:15,23; 3:15; 4:14; 5:17; 8:17; 12:17; salem. Since they were looking for the “king of the Jews” (v. 2),
13:14,35; 21:4; 27:9) Matthew uses a fulfillment formula (e.g., they naturally came to the Jewish capital city (see maps,
“this took place to fulfill . . . ”) when speaking of the OT being pp. 1660, 2525).
fulfilled in the events of Jesus’ life. Some of these are uniquely 2:2 king of the Jews. Indicates the Magi were Gen-
fulfilled by Jesus, while others are typological, where Jesus is tiles. Matthew wants to show that people of all na-
the ultimate fulfillment of an OT type (see note on 2:15). tions acknowledged Jesus as “king of the Jews” and came

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 U P D AT E D E D I T I O N

MATTHEW 2:12 14 The Gospels and the Early Church

and presented him with gifts g of gold, 2:11 g Ps 72:10 boys in Bethlehem and its vicinity who
2:12 h Heb 11:7
frankincense and myrrh. ¹² And having i ver 13, 19, 22; were two years old and un der, in ac-
been warned h in a dream i not to go back S Mt 27:19 cordance with the time he had learned
2:13 j S Ac 5:19
to Herod, they returned to their country k ver 12, 19, from the Magi. ¹⁷ Then what was said
by another route. 22; S Mt 27:19 through the prophet Jeremiah was ful-
l Rev 12:4
2:15 m ver 17, filled: o
The Escape to Egypt 23; S Mt 1:22
¹³ When they had gone, an angel j of the n Ex 4:22, 23; ¹⁸ “A voice is heard in Ramah,
Lord appeared to Joseph in a dream. k “Get
Hos 11:1 weeping and great mourning,
up,” he said, “take the child and his moth- Rachel p weeping for her children
er and escape to Egypt. Stay there until I and refusing to be comforted,
tell you, for Herod is going to search for because they are no more.” b q
the child to kill him.” l
The Return to Nazareth
¹⁴ So he got up, took the child and his
¹⁹ After Herod died, an angel r of the
mother during the night and left for
appeared in a dream s to Joseph
Lord appeared Joseph in
Egypt, ¹⁵ where he stayed until the death
Egypt ²⁰and
²⁰ and said, “Get up, take the child
of Herod. And so was fulfilled m what the 2:17 o ver 15, 23; mother
and his moth er and go to the land of Isra-
Lord had said through the prophet: “Out S Mt 1:22
el, for those who were trying to take the
of Egypt I called my son.” a n
¹⁶ When Herod re al ized that he had
2:18 p Ge 35:19
q Jer 31:15
2:19 r S Ac 5:19
child’s life are dead.” t Includes over one hundred
been outwitted by the Magi, he was fu-
s ver
er 12, 13, 22;
S Mt 27:19
new articles in addition to
²¹ So he got up, took the child and his
²¹So
rious, and he gave orders to kill all the
hundreds of maps, charts,
2:20 t Ex 4:19 a
15 Hosea 11:1 b
18 Jer. 31:15

child Jesus and his mother are mentioned together, he infant nation went down into Egypt,and
so theillustrations
child Jesus
is mentioned first (vv. 11,13–14,20–21). gold . . . frankin- went there. And as Israel was led by God out of Egypt, so
cense . . . myrrh. Three gifts perhaps gave rise to the leg- also was Jesus.
end that there were three Magi. But the Bible nowhere 2:16 kill all the boys ....
. . two years old and under. The num-
indicates
tes the number of the Magi, and they were almost ber killed has often been exaggerated as being in the thouthou-
certainly not kings (see note on v. 1). myrrh. See note on sands. In so small a village as Bethlehem, however (even
Ge 37:25. with the surrounding area included), the number was
2:13 angel of the Lord. See note on Lk 2:9. large—though
probably not large— though the act, ofo course, was no less
2:15 the death of Herod. In 4 BC. Out of Egypt I called brutal.
my son. This quotation from Hos 11:1 refers in that 2:18 Originally referencing mothers in Judah lamenting
context to God’s calling the nation of Israel out of Egypt their sons being exiled to Babylonia (see note on Jer 31:15).
in the time of Moses. But Matthew, under the inspiration The OT contexts of all three citations in Mt 2 so far (2:6,15,18)
of the Spirit, applies it also to Jesus thus identifying focus on the promise of return from exile. Matthew seems
Jesus as the new w Israel coming out of Egypt. Matthew to be using these quotations to highlight Jesus as fulfill-
sees the history of Israel (God’s “son”) recapitulated in ment of Scripture and to signal that Jesus brings about the
God’s unique Son). Just as Israel as an
the life of Jesus (God’s end of his people’s exile.

Typology and Jesus

Mt 2:15

N ew Testament writers understand Jesus to be the fulfillment of the Jewish story told in
the Jewish Scriptures. One way they emphasize Jesus as this fulfillment is by highlighting
an OT figure, object, or event, and then connecting it to Jesus.
In this correspondence, the OT “type” is shown to be brought to completion in Jesus (who is
sometimes called the “antitype”). For example, Matthew connects Jesus with Israel by citing
Hos 11:1, which speaks of God’s son, Israel, coming out of Egypt. Matthew shows that Jesus,
like Israel of old, will be delivered from Egypt by God (see Mt 2:15 and note; 2:20–21). Therefore
Israel is “a type” for Jesus (with Jesus as the “antitype”).
For another example, consider the temple in John’s Gospel. Jesus fulfills the purposes of the
temple (God’s presence with his people; cf. Jn 1:14–18). And according to Jn 2:13–22, Jesus could
speak of his body (his self) as the temple (Jn 2:20–21). John also goes on to show how various
Jewish festivals are types for Jesus’ person and work. For instance, John understands the Feast
of Tabernacles as typological for Jesus’ identity as light and the living water, key elements of
this festival (Jn 8:12; 7:37–38; cf. 4:10,14).

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