2:1-12: Visit of the Magi: The Greek historian Herodotus tells us (1. 101) that the Magi were originally one of the six tribes of the Medes. They were a priestly caste comparable to the Levites among the Israelites. In their early history they were counsellors to the Kings of the Medes, Persians and Babylonians. Josephus (War 6. 313) reports that the Jews expected one from their own country would rule the earth. Suetonius, (Vespasian 4) reports the same belief. So does Tacitus (History 5. 13). Suetonius (Nero) 40 even says some of the court astrologers of Nero advised him to move his capital to Jerusalem, since it was to become the capital of the world. These beliefs would be known to the Magi, in fact, it seems that the Zoroastrian traditions spoke of a king to come from the line of Abraham. Jacob Neusner (op. cit. p. 12) tells of the "intense, vivid , prevailing expectation that the Messiah was coming soon."

Martin (chapter 13) argues ingeniously, though not conclusively, that the birth of Jesus was early September in 3 BC, probably on Sept 11, the Day of the Trumpets, and the visit of the Magi was about Dec. 25 of the next year, 2 B.C. Then Jesus would have been about 15 months old. This fits with the word Matthew 2:14 uses for Him, paidion, whereas at birth He was called brephos, infant.

We do not know how many Magi there were -- the mention of three gifts, often leads to supposing there were three Magi.

2:13-23: Flight to Egypt and return: Egypt was a common place of refuge at the time. There were several large Jewish communities there.

Matthew's use of the text about Rachel in Ramah weeping for her children to apply to the slaughter of the Innocents, Ramah, usually considered the place of the tomb of Rachel, is not fanciful. He wants to connect theologically three major places in previous salvation history: Bethlehem, the city of David, the city for the Messiah; and the two most sorrowful events, the persecution in Egypt, and slaughter of Hebrew boys and the exile; Ramah was the gathering and mourning place for setting out for the exile (Cf. Jer. 40:1-2). Ramah is about 5 miles north of Jerusalem. Bethlehem is about 5 miles south of Jerusalem: theologically and poetically, Rachel hears and mourns, the mourning is so loud.

Matthew likes to think of Jesus as the new Moses. Here are some points: 1) Amran father of Moses, according to tradition, knew in a dream of the birth of Moses, future liberator of Israel. Joseph similarly. 2) Pharaoh by astrologers knew of the birth of a child who would liberate Israel. Herod knew through the Magi. 3) The Egyptians feared - so did Herod. 4) Pharaoh consulted his wise men. So did Herod. 5) Pharaoh ordered the murder of Hebrew boys. So did Herod. 6) Moses and Jesus both escaped. 7) Moses liberated Hebrews; Jesus all men.

In this perspective, Matthew quotes Hosea 11:1: "Out of Egypt I called my son." In the original context it meant the whole people of Israel. Matthew makes it refer to Christ's return from Egypt. This could be a case of multiple fulfillment or of fuller sense. Those who dislike to admit fuller sense in general would say that there is a common background of salvation history in both instances.

On the return, Joseph hears that Archelaus is ruling. Not long before, he had slaughtered 3000 worshippers at the time of the Passover in 1 BC. He was so brutal that Augustus banished him in 6 AD.

"He will be called a Nazarean": The name of the town Nazareth varies in ancient spellings: Nazaret(h) appears 10 times in the NT, Nazara appears twice. It is never mentioned in any preChristian Jewish writings. But there is no specific OT prophecy saying He will be called a Nazarean. Probability is that Matthew is alluding to nazir, consecrated to God. It seems to be a play on words. Such plays are known in Scripture. A dramatic one is found in 2 Kings 1:10 and repeated in 1:12. The king sends two detachments of 50 to Elijah who is sitting on a hill. The captain says - If you are the man of God, come down. Elijah answers: "If I am a man of God, let the fire of God come down and consume you". It did, for each of the two detachments. "Man" is ish, "fire" is esh. Matthew may also have in mind Hebrew neser, "branch" - a word often taken to stand for the Messiah by the Targums. Cf. Isaiah 11:1.