Verse by Verse

⁷ But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come?

⁸ Therefore bear fruits worthy of repentance,

⁹ and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones.

¹⁰ And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.

¹¹ I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

¹² His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”

The Pharisees and Sadducces were coming to where John was baptizing (v. 7). These religious leaders in their self-righteousness considered themselves acceptable to God. They denied having sin that needed to be confessed or unrighteousness that needed to be forgiven. By virtue of their physical birth, they saw themselves as Abraham’s children, as acceptable to God, and as already members of His kingdom. — Pentecost, page 88

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The Pharisees and the Sadducees … came out to John. The Pharisees (the name means a Separatist) were the strictly religious, orthodox-ritualistic class. They were well versed in the traditions of the elders, and occupied themselves with creating new commandments and strange interpretations of the law. They are the fathers of the talmudical Jews of the present day and typical of ritualistic Christendom, having the form of godliness and not the power. The Sadducees were the rationalist, the unbelieving class. They were much given to reform. Their offspring today are the reformed Jews, who reject the greater part of the Word of God, and in Christendom they are remarkably reproduced in the unevangelical “Isms,” though they call themselves “Christian,” who reject portions of the Word, who do not believe in the inspiration of the Bible. 

“Offspring of vipers!” thus the Holy Spirit declared through the forerunner their true character. What a strong and cutting word it is, which applies not alone to the Pharisees and Sadducees, but to all ritualistic-religiousness and unbelieving criticism. They are the offspring not of God but of vipers. But still they were the proud boasters of being the seed of Abraham and as such entitled to the promised blessing. They believed that they were to be saved from the wrath of God connected with the establishment of the kingdom, and the wrath would fall entirely upon the Gentile nations. — Gaebelein, pages 68-69

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We see a note of urgency in John’s message, for when he called for repentance, he told them that judgment was at hand. He said, “The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (v.10). This was in keeping with the Old Testament revelation that the Messiah would come as a Judge and remove the sinful from His kingdom. David in Psalm 24:3 asks rhetorically, “Who may ascend into the hill of the Lord? Who may stand in His holy place?” David meant, Who will be accepted in the Messiah’s kingdom when He comes? The answer is then given: “He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false” (v.4). Ezekiel 20:34-38 describes this judgment in detail. — Pentecost, page 89.

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Let us understand in the first place that the words spoken (v.11) refer to the first and second coming of our Lord. Let this be clearly fixed in our minds, and all will be plain. The promise connected with the first coming is, He shall baptize you with the Holy spirit. The second coming of the Lord will bring the baptism with fire, as it is seen at once in the words which follow, which speak clearly of judgment and fire unquenchable. It may appear strange at the first glance that John says in one breath: “He shall baptize you with the Holy Spirit and fire” — that the Holy Spirit should refer to His first coming and the fire to His second appearing, but let us take into consideration that John still belongs to the Old Testament, and he expresses himself in a way as many of the prophets did, who frequently spoke in one clause of the Lord’s first and second coming. However, the fifth verse in the first chapter of Acts puts into our hands the key. The Lord said then to His disciples, “John, indeed, baptized with water, but ye shall be baptized with the Holy Spirit not many days hence.” That our Lord speaks of what John said in our passage here is evident, yet he does not mention baptism with fire. If He had added, and with fire, it would clearly prove that the baptism connected with His first coming is a baptism with the Holy Spirit and fire. But He leaves out the fire because it stands in connection with His second coming. Thus it is seen in the entire prophetic Word, which speaks of the day of wrath and vengeance as being a day of burning and fire. — Gaebelein, pages 70-71

fan (v.12) — a shovel used to toss grain in the wind, which would blow away the chaff

Israel in the course of her history had had peculiar identifying signs previously. Circumcision was the external sign that one was rightly related to Abraham and to his covenant. Sabbath observance was the sign that one was rightly related to Moses and his law. Now the sign that one was rightly related to John and his message was submission to the external rite of water baptism. All these external signs were given to the nation Israel.

When Messiah comes, He will have a new sign by which to identify God’s people. It had been promised in Joel 2:28 and Ezekiel 36:25-27 that God would give His Holy Spirit as a gift to all those in Messiah’s kingdom. John promised that when Messiah came, He would “baptize you with the Holy Spirit” (Luke 3:16). The One who would give the Spirit as an identifying sign of relationship would be the true Messiah — not the one who gave the external preparatory sign. Messiah’s baptism would not be external but internal. Whereas any external sign could be duplicated by men, the work which Messiah would do in giving the Holy Spirit to believers could not be duplicated by men. Such a baptism would identify the true Messiah and also be a true identification of those who belong to Him.

John gave a second part of the baptizing work of the Messiah when he said, “He will baptize you … with fire” (Luke 3:16). Fire was associated with judgment just as the winnowing fork of Matthew 3:12 was a sign of judgment. When Messiah comes to rule, He will remove all that is worthless, useless, and lifeless; He will accept into His kingdom only what has life — the life which men have received from Him. — Pentecost, page 91.

I have only to add that it is evident that John’s message and baptism were only for Israel and have no direct reference to the Body of Christ. The entire age of grace is taking place between the two baptisms mentioned in verse 11 — That of the Jews with the Holy Spirit at Pentecost in preparation for the kingdom (which was rejected) and that baptism of fire which will occur when the Lord returns in judgment after the Body of Christ has been taken up to heaven with the Lord.

1 In those days John the Baptist came preaching in the wilderness of Judea,

² and saying, “Repent, for the kingdom of heaven is at hand!”

³ For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’”

⁴ Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey.

⁵ Then Jerusalem, all Judea, and all the region around the Jordan went out to him

⁶ and were baptized by him in the Jordan, confessing their sins.

in those days (v.1) — approximately 30 years after the events in chapter 2

Luke gives the date of the beginning of John’s ministry as the fifteenth year of Tiberias Caesar, which most authorities identify with A.D. 26. The wilderness of Judea is the region east and south of Jerusalem, including the lower Jordan Valley, and the western side of the Dead Sea. — Ironside, pages 24-25

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The forerunner is John the Baptist, a typical Old Testament person, of whom the Lord says later in the Gospel, “Yea, I say to you, and more than a prophet, this is he of whom it is written, Behold I send My messenger before Thy face, who shall prepare Thy way before thee. Verily I say to you, that there is not arisen among the born of women a greater than John the Baptist, but he who is a little one in the kingdom of the heavens is greater than he” (Matthew 11:9-12). In the same discourse the Lord says, in vindication of John, who was then in prison; “And if ye will receive it, this is Elias who is to come.” In the first chapter of Luke the angel announced his birth and says: “For he shall be great before the Lord, and he shall drink no wine or strong drink; and he shall be filled with the Holy Spirit, even from his mother’s womb. And many of the sons of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn hearts of fathers to children, and disobedient ones to the thoughts of just men, to make ready for the Lord a prepared people” (Luke 1:15-17). In these words, given through the Holy Spirit, the Lord Himself and an angel of the Lord, we have the three prophecies of the Old Testament concerning the forerunner quoted. These are: Isaiah 40:3-5; Malachi 3:1; Malachi 4:5-6. That he was sent in fulfillment of these prophecies is therefore unquestionable. — Gaebelein, pages 57-58

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Prophet after prophet appeared to the nation to forewarn it of judgment and to exhort the people to turn back to God to prevent the coming judgment. However, judgment fell, and the northern kingdom of Israel was carried into captivity to Assyria. Then other prophets exhorted Judah to turn back to God, lest a similar judgment fall on her. God’s promise was such that even if judgment fell for disobedience, and they subsequently returned to Him, He would send the Messiah to bless them. John, then, in calling the nation to repentance, was functioning as an Old Testament prophet. His ministry was in keeping with the principle of Deuteronomy 28 and 30. Before Messiah’s blessings could come, the people must turn from their sin to God. They must seek His forgiveness. — Pentecost, pages 84-85.

kingdom of heaven (v.2) — used only by Matthew — refers to the rule of heaven over earth

The kingdom of the heavens is an Old Testament term. It is to be in the earth and not in heaven. It is a kingdom in which the heavens rule (Daniel 4:26). The setting up of that kingdom is spoken of in Daniel 2:44, and in the seventh chapter, verse 14. It is in the hands of One who is the Son of Man, Messiah, the Son of David, who is to rule in righteousness. In that kingdom there will be universal peace, and the knowledge of the glory of the Lord shall cover the earth as the waters cover the deep. His own people, the house of Judah and the house of Israel, will all be regathered into the land, Jerusalem built again and become the great center of blessing for the nations of the earth. In one word, the kingdom of the heavens is the literal fulfillment of all the prophecies and promises contained in the Old Testament, which the Lord gave to the seed of Abraham, and the blessings of the nations of the earth to come after this kingdom is set up. … This kingdom, the forerunner declares, now has drawn nigh, it is at hand. The King is in the earth, Emanuel, He whose name is Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, and concerning whom it is said, “that of the increase of His government and the peace there shall be no end upon the throne of David, and upon His kingdom, to order it and to establish it with judgment and with justice from henceforth even forever Isaiah 9:7].” Not alone did John preach this kingdom to its Jewish, earthly form, but the Lord Himself declared that it had drawn nigh, and when the King sent out His disciples He told them to preach, “The kingdom of the heavens has drawn night,” the special Messianic kingdom power was put upon them to heal the sick, to raise the dead, cleanse the lepers, and cast out demons (Matthew 10).

But as the forerunner and his testimony is rejected, and the King Himself, the coming of that kingdom of the heavens is postponed. It is not set aside completely, but only postponed, and all the glories of that earthly Messianic Kingdom, which will reach from sea to sea, so minutely pictured in Old Testament prophecy, will yet be established in the earth with Jerusalem as the center, for the gifts and callings of God are without repentance. The kingdom of the heavens is not the church, and the church is not the kingdom. — Gaebelein, pages 60-61

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The three synoptists were careful to relate John to the prophetic program revealed in the Old Testament. All quoted Isaiah 40:3-5 in explaining the ministry of John. In Isaiah 40, the prophet brought a comforting message to a distressed, oppressed people. The northern kingdom had already gone into captivity. The southern kingdom was threatened with a like exile. There was no visible hope for the nation. Yet God sent His prophet to promise that the oppression by Gentiles would be terminated and the nation’s warfare would cease. God would pardon all the nation’s sins. The prophet promised the coming of a Messiah who would bring redemption from sin and deliverance from Gentile aggressors.

The prophet went on to say that the Messiah would be preceded by a forerunner who would make an announcement in the desert concerning His coming. The voice, the prophet said, would not be heard in the temple or in Jerusalem but outside the city in the desert. This is indeed significant, for when the temple was originally built, God occupied the temple as His dwelling place (2 Chronicles 5:13-14). However, because of iniquity God departed from the temple, In Ezekiel 10-11 the prophet traced the departure of the glory of God from the temple and from the nation. Having removed Himself due to His peoples’ sins, God judged the nation. The judgment included Nebuchadnezzar’s invasion, destruction of Jerusalem and deportation of the people.

When God returned to His people, He would speak to them outside Jerusalem and the temple. God’s plan unfolded when John appeared as the messenger of Messiah. John did not come in priestly robes that he by birth was eligible to wear but rather in the attire of a prophet — Pentecost, page 82

Isaiah (v.3) — Isaiah 40:3 (Malachi 4:5; Mark 1:2; Luke 3:4; John 1:23)

The book [Isaiah] falls naturally into three great divisions. There are first 35 chapters, constituting a great movement; of judgment pronounced, shot through again and again, as all the Hebrew prophecies are, with the light of mercy, and the gleaming glory of infinite grace, that for evermore enwraps the judgment of God. The great subject of this first division is judgment. The prophet first of all utters an impeachment of the nation, with strange, alarming, and terrible denunciation of the condition of God’s ancient people. Then moving on, he tells the story of how he was called and commissioned to his work. In those chapters are two movements of judgment: first, the judgment of the chosen people on account of their failure; secondly, the judgment of the nations.

Then there is a small division in the heart of the prophecy, chapters 36-39, four chapters only, which may be called historic; corresponding with the story in some of the historic books of the Bible. In these the prophet describes the condition of affairs in his own time, and so explains the great burden of judgment that he has been compelled to utter.

Then at chapter 40 commences the supreme message of the Book of Isaiah, that for which all the rest has been necessarily preparatory. In Isaiah, as in every Hebrew prophecy, judgment is not the final word, and the prophet breaks out, “Comfort ye, comfort ye My people, saith your God.” Then, as if he were listening to something that was not to come for centuries after — for an inspired man has not only keen vision but acute hearing — he says, without naming the man, “The voice of one that crieth, “Prepare ye in the wilderness the way of Jehovah, Make level in the desert a highway for our God.” The prophet has heard the cry afar off before any one else has heard it. It is a voice in the desert; but he understands it, he knows what it means, and in a moment he begins, “Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain;” and the majestic description of issues moves on through chapters 40 and 41, and everything moves forward to chapter 42. “Behold My Servant, Whom I uphold; My Chosen in Whom My soul delighteth.” From that moment the prophecy centers in, and proceeds through, that Servant of Jehovah. — Morgan, pages 20-21.

clothed (v.4) — similar to Elijah’s clothing (2 Kings 1:8; Zechariah 13:4)

baptized (v.6) — prior to this, only Gentile proselytes were baptized

The baptism of John shows clearly what repentance means. Jordan is always in the Word the type of death. Thus John baptized in the river of death, which would mean unto death. The people came, confessed their sins, seeing then their true position, what they were and what they deserved; they went down into the Jordan to be buried in water, thus typifying death. They heard, they believed, they confessed and witnessed to it outwardly. In this way they justified God, as recorded in Luke 7:29-30. — Gaebelein, pages 67-68

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Although the Jews were familiar with the concept of baptism and John did baptize, there are several important reasons for concluding that he was not merely performing the Old Testament ritual of cleansing. The text does not tell us that he was functioning as a priest, using water for cleansing as provided by the law. Rather, it is specifically stated that John preached “a baptism of repentance” (Luke 3:3). Thus Scripture distinguishes his baptism from a baptism for ceremonial cleansing. Four facts about John’s baptism are recorded: (1) John’s baptism was in view of the coming of Messiah (Matthew 3:2). (2) It was in view of the people’s uncleanness (Mark 1:5). (3) It was based on confession and repentance (Mark 1:4). (4) It was with a view to receiving forgiveness of sins (Mark 1:4). — Pentecost, page 84

¹⁹ Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt,

²⁰ saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.”

²¹ Then he arose, took the young Child and His mother, and came into the land of Israel.

²² But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee.

²³ And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”

Archelaus (v.22) — The son of Herod by his Samaritan wife, Malthace. He was as violent as his father. At the beginning of his reign, he killed 3,000 Jews in the temple because some of them honored as martyrs those killed by his father.

Nazarene (v.23) — There is no specific prophecy in the Old Testament that Jesus would be from Nazareth. Matthew used the plural “prophets.” The commentaries split pretty evenly on which of the following two explanations fit. I suspect that the answer may lie in both.

Galilee was despised by Jerusalem, and the town of Nazareth was especially contemptible (John 1:46). It was Joseph’s native place; and there he plied his trade as a carpenter. 

“Spoken by the prophets” (v.23). They all predicted that the Messiah, in His first advent, would be despised; that is, He would be a Nazarene; and so it came to pass. — Williams, page 698

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The city of Nazareth evidently took its name from the word “netzer” (branch), possibly because of some special tree or sprout found in that vicinity. Therefore, it was easy to link the name Nazarene with the prophecies concerning Jesus as the Branch, or Sprout of the Lord (Isaiah 4:2), the Branch out of David’s roots (Isaiah 11:1). But as applied to Jesus by His enemies, it was a term of reproach — a term, however, which the early Christians readily appropriated and gloried in (Acts 24:5). — Ironside, page 23.

¹³ Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.”

¹⁴ When he arose, he took the young Child and His mother by night and departed for Egypt,

¹⁵ and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”

¹⁶ Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.

¹⁷ Then was fulfilled what was spoken by Jeremiah the prophet, saying:

¹⁸ “A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more.”

Egypt (v.13) — There was a large Jewish population, especially in Alexandria, at this time.

death of Herod (v.15) — in 4 B.C., which places the birth of Christ in 5-6 B.C.

Herod died of a loathsome disease in 4 B.C., a short time after the perpetration of this terrible crime. He had sought relief for a little while in the mineral baths of Callirhoe, There he attempted suicide which was prevented. A the same time, he ordered thousands of the most prominent Jews to be shut up in the circus of Jericho, to be executed at the hour of his death, that there might be no lack of lamentation in the land. But Salome to whom he entrusted the bloody order, when his death was announced set the prisoners free. — Pentecost, page 71

prophet (v.15) — Hosea 11:1 — referring historically to the deliverance of the Israelites from Egypt

An examination of Hosea’s prophecy discloses that this was a reference to Israel’s historical deliverance out of Egypt under Moses and not specifically a prophecy of the return of Jesus from Egypt. How then could Matthew say that this return “fulfilled what the Lord had said through the prophet” (Matthew 2:14)? Matthew saw Israel’s history as a type of God’s future dealing with His people. An Old Testament type is a prophecy, and Matthew used the historical incident as a prophetic type of what God would do in returning His exiled Son the Land of Promise — Pentecost, page 70

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Jeremiah (v.17) — The ruthless act, performed no doubt by soldiers who accomplished their horrible deed in the presence of the mothers, fulfilled the prophecy of Jeremiah 31:15-16. This prophecy referred to the captivity in Babylon and the slaying of children in the conquest of Judea by Babylon. The parallel in Bethlehem is all too evident. Rachel represents mothers in Israel who mourn their children. In both cases, sorrow came in a time when Israel religiously was in apostasy and under the heel of the oppressor. A later Roman ruler was to order this same Jesus nailed to a cross, the ultimate rejection of Israel’s Messiah. — Walvoord, page 24.

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An examination of the prophecy of Jeremiah indicates he was writing of the sorrow and suffering inflicted on Judah through the desolations brought by Nebuchadnezzar when he conquered that land; the prophet did not refer to Herod’s slaughter. However, Matthew saw this passage as a prophecy with a double reference. Nebuchadnezzar was only the first despot to spoil Jerusalem and desolate the people to bring sorrow and suffering on the nation. This would occur many times throughout Judah’s history. What Herod did on this occasion was included in the prophecy of Jeremiah, and thus Matthew called it to our attention. Matthew was noting that every incident that took place in the life of Christ was in keeping with the Old Testament prophetic Scriptures. This was true whether the incident fulfilled a direct prophecy, such as concerning the place of His birth, whether it fulfilled a prophetic type, or whether it fulfilled a prophecy according to the principle of double reference. All took place in accordance with the revealed program of God. — Pentecost, pages 70-71

Rachel (v.18) — the mother of Benjamin. She herself died near Bethlehem (Genesis 35:19). The historical reference is to mothers weeping when their sons were carried into captivity.

⁷ Then Herod, when he had secretly called the wise men, determined from them what time the star appeared.

⁸ And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.”

⁹ When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was.

¹⁰ When they saw the star, they rejoiced with exceedingly great joy.

¹¹ And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.

¹² Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.

what time the star appeared (v.7) — Herod was attempting to determine when Jesus was born. The wise men must have reported that it was about two years previously based on Herod’s response in v.16.

stood (v.9) — the star was supernatural. The wise men saw it when they were in the east and again when they left Jerusalem. They did not follow it all the way from their own country.

gold (v.11) — probably the money Joseph used to travel to Egypt with his family

Unquestionably the gifts were chosen appropriately: gold for His deity and majesty, frankincense for the fragrance of His life and His intercession, myrrh for His sacrifice and death. — Walvoord, page 23

Several commentaries say this (above) about the gifts in almost the exact same words, but none bother giving any Scriptural basis for it.

The Lord was presented in the temple forty-one days after His birth (Luke 2:21 with Leviticus 12:3-4) , and thence returned to Nazareth (Luke 2:39). The events in this chapter, therefore, occurred later, i.e., between Luke 2:39 and Luke 2:40. — Williams, page 697

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The question has been raised, Where did they find the child? In Luke we read, “And when they had performed all these things according to the law of the Lord, they returned unto Galilee, their own city Nazareth” (Luke 2:39). Now if the wise men came about a year later, did they find the child in Bethlehem or were they guided all the way up to Nazareth?

The Gospel of Luke gives the answer. “Now His parents went to Jerusalem every year at the feast of the Passover. And when He was twelve years old they went up to Jerusalem after the custom of the feast” (Luke 2:41-42). This brings out that they were a year after again in Jerusalem for the feast, and were therefore not in Nazareth. Bethlehem was truly their city, and the very short journey was made there from Jerusalem, where the wise men now found the young child with Mary His mother. — Gaebelein, pages 47-48.

In other words, they lived in Nazareth but traveled to Jerusalem every year for the Passover, probably staying with relatives in Bethlehem, which was only five miles away.

1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem,

² saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”

³ When Herod the king heard this, he was troubled, and all Jerusalem with him.

⁴ And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born.

⁵ So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet:

⁶ ‘But you, Bethlehem, in the land of Judah, are not the least among the rulers of Judah; for out of you shall come a Ruler who will shepherd My people Israel.’”

was born (v.1) = lit. “having been born” — about two years prior to the events in this chapter, probably around 4 B.C.

Bethlehem (v.1) = “house of bread” — also called Ephrath. It was five miles south of Jerusalem — birthplace of David

Herod (v.1) — Herod the Great, an Edomite, made king by the Romans in 43 B.C.

wise men (v.1) — The Bible doesn’t give us much information. They were called magi, they came from another country, and that country was in the east. They were probably astrologers from the Parthian Empire, which included Persia. They were pagan priests, educated in secret knowledge, who specialized in prophesying about future events based on what they saw in the stars and planets. When Daniel was carried off to captivity in Babylon (which later became part of the Parthian Empire), he and his Jewish friends proved themselves superior to men of this sort. And in all matters of wisdom and understanding about which the king examined them, he found them ten times better than all the magicians and astrologers who were in all his realm (Daniel 1:20).

In some cases, and probably in Matthew, magi were seekers of genuine knowledge from the night sky without any attempt at fraud. They may have been part of the political council whose job it was to select the kings of the Parthian Empire. Parthians had conquered Judea earlier in Herod’s lifetime and forced him to flee to Rome. Herod needed three years and a Roman army to reconquer his throne. The Jews, who resented Roman rule, had gained a measure of self government under the Parthians and were ready to grab the opportunity again.

Herod died a few years after Christ was born and was probably already sick when the magi visited. The Romans also had an old emperor (Augustus) and no great military leaders. The situation was ripe for another Parthian invasion, except that their king had recently been deposed.

The magi might have been aware of Old Testament prophecies about the king of the Jews who would rule the world, and that may have been what drew them to follow the star. In the past, Jews had held high office in Persia (Daniel, for example) and some of their kings may have had Jewish blood. The magi might have been looking for a successor strong enough to withstand Rome, and they might not have minded traveling to Bethlehem to find him. 

The star may not have been intended specifically by God as a sign to the magi. It may have been a general sign that the King was born, in fulfillment of Old Testament prophecies like the one in Numbers 24:17: … A Star shall come out of Jacob; a Scepter shall rise out of Israel …

We can’t know for sure, but it is very unlikely that the star was a natural phenomenon, since it stopped above the village. — from a lesson I wrote for work

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We are informed by Tacitus, by Suetonius, and by Josephus, that there prevailed throughout the entire East at this time an intense conviction, derived from ancient prophecies, that ere long a powerful monarch would arise in Judaea, and gain dominion over the world. It has, indeed, been conjectured that the Roman historians may simply be echoing an assertion, for which Josephus was in reality their sole authority: but even if we accept this uncertain supposition, there is still ample proof, both in Jewish and in Pagan writings, that a guilty and weary world was dimly expecting the advent of its Deliverer. — Pentecost, page 67.

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Herod was greatly troubled and filled with alarm when he heard the report of the Magi. The “whole city was disturbed with him.” The reason for this agitation of the people was not far to seek. Only a little while before this, filled with rage of family rivalries and jealous of anyone who might supplant him on the throne of Palestine which he, an Idumean, had usurped, he had secured the murder of his own beautiful princess of the Asmonean line and his two favorite sons  Alexander and Aristobulus. Though he had sought by every means to secure the favor of the Roman Emperor, Augustus about this time had said he would prefer to be Herod’s hog (hus) than to be his son (huios), for he would then have a better chance of life. The city feared now the revenge of this cruel and cunning king, who had in the beginning of his reign destroyed the Sanhedrin, and now in the last years of his bloody reign, might seize and execute the chief Jews. — Pentecost, page 68.

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So long as any one lived, who was born in Bethlehem between the earliest appearance of this “star” and the time of the arrival of the Magi, he was not safe. The subsequent conduct of Herod shows, that the Magi must have told him, that their earliest observation of the sidereal phenomenon had taken place two years before their arrival in Jerusalem. — Pentecost, page 68.

scribes (v.4) — professional students and defenders of the law, mainly Pharisees

prophet (v.5) — Micah 5:2 — Micah was a contemporary of Isaiah

The quote (v.6) differs from the Hebrew and the Septuagint. The scribes may have been quoting from another translation or paraphrase, of just adding bits from other Scriptures.

Ruler (v.6) — Isaiah 9:6

This second chapter of the Gospel is at once historic and prophetic. All the stories gather round four prophecies, and indicate the fulfillment of their deepest intention in history.

The first prophecy is from Micah 5:2: “But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall One come forth unto Me that is the Ruler in Israel.”

The second is from Hosea 11:1: “I … called My Son out of Egypt.”

The third is from Jeremiah 31:15: “A voice is heard in Ramah; lamentation , and bitter weeping , Rachel weeping for her children; she refused to be comforted for her children, because they are not.”

The fourth is a truth uttered by many of the prophets in some form; “That He should be called a Nazarene.”

Thus the chapter shows us that the coming of the King was the fulfillment of the prophecies of the past. — Morgan, page 15

²² So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying:

²³ “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

²⁴ Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife,

²⁵ and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.

the prophet (v.22) — Isaiah 7:14

Pentecost and Gaebelein have slightly different takes on the exact meaning of Isaiah’s sign from God.

Matthew called to our attention the fact that this miracle which had been announced to him had been promised to Israel in Isaiah 7:14, the great prophecy of the virgin birth. In the context of that passage, the kingdom of Judah was being threatened by a coalition of Israel and Syria. God sent Isaiah to bring King Ahaz of Judah a message of comfort. Isaiah promised that this coalition would fail and Judah would survive. The message was so important that God offered to confirm this promise to Ahaz. Isaiah asked Ahaz to seek a sign that God would fulfill His promise. However, Ahaz refused to permit God to give him a sign. This was not because Ahaz trusted God but because he refused to be obligated to submit to God, for he was a rebel against Him. Isaiah gave Ahaz a sign, nevertheless. It was the sign of the virgin birth. This prophecy had a double reference. The word for “virgin” in Isaiah 7:14 is a broad word that refers to any young woman of marriageable age. The prophecy was intended to convey to Ahaz the promise that before a young woman of marriageable age could be married, conceive, bear a son, and wean that son, Judah would be rid of her enemies. Thus within about three years Ahaz would see the fulfillment of God’s promise to him that the powers allied against Judah would fail. But the prophecy went far beyond the immediate reference to Ahaz, for it was a prophecy concerning the virgin birth of Christ. When the New Testament referred to this prophecy, it selected the restrictive word for a virgin rather than interpreting it in a broader sense to mean simply a young woman. As Matthew wrote and interpreted the prophecy, he told us that Isaiah had in mind the miraculous conception of Jesus in the womb of Mary by the power of the Holy Spirit. The definite article “the” used with virgin shows that Isaiah had one virgin in mind — Mary herself. — Pentecost, pages 54-55.

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So that, although that prophecy, of a virgin’s bringing forth a son, should not be fulfilled till many hundreds of years after, yet, at that present time, when the prophecy was made, Ahaz had a certain and notable sign, that the house of David should be safe and secure from the danger that hung over it. As much as if the prophet had said: “Be not so troubled O Ahaz, does it not seem an impossible thing to thee, that never will happen, that a pure virgin become a mother? but I tell thee such a virgin shall bring forth a son, before the house of David perish. — Gaebelein, page 36.

I think Gaebelein’s take makes a little more sense, but either view supports Matthew’s contention that Mary was a pure virgin when she gave birth to Jesus Christ.

Joseph’s response (v.24) was one of implicit faith and obedience. He did not ask for confirmation. He did not ask for explanation. He accepted the fact that Isaiah’s prophecy concerning the virgin birth was the true explanation of Mary’s pregnancy, and he obeyed the command of the angel and “took Mary home as his wife” (Matthew 1:24). Joseph demonstrated a remarkable restraint in that “he had no union with her until she gave birth to a son” (v.25). Thus Christ was truly born of a virgin … By the most natural interpretation of the expression “first-born,” Mary had other children, which were born from the wedlock of Joseph. The Gospel narratives speak of four such younger brothers and at least two sister. — Pentecost, page 55.

¹⁸ Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.

¹⁹ Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.

²⁰ But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.

²¹ And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.”

now (v.18) = “but” — to contrast Christ’s birth with those just listed.

betrothed (v.18) — In that culture, vows were said at the time of betrothal and a legal divorce was required to end the arrangement. There was usually a period, often as long as a year, between the betrothal and the time when the bride moved in with her husband and the marriage was consummated.

before they came together (v.18) — Mary was a virgin

found with child (v.18) — punishable by death (Deuteronomy 22:23)

with child (v.18) — her seed (Genesis 3:15)

of the Holy Spirit (v.18) — Luke 1:28-35

put her away privately (v.19) — divorce her, in accordance with Deuteronomy 24:1

Jesus (v.22) = “Jehovah saves”

He will save (v.21) — He and no other

His people (v.21) — Israel

The name that had been revealed to Mary was now repeated to Joseph. This name was to be given “because He will save His people from their sins” (v.21). The phrase”His people” must refer to the nation Israel to whom God had given promises in Jeremiah 31:31-14 that Messiah would come to grant forgiveness of sin. — Pentecost, page 54.

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sins (v.21) — What the people thought they wanted was a Joshua who could reveal himself to this material Jerusalem as King, break the power of Rome, and set up an earthly Kingdom. The angel said the deeper trouble was not that of the Roman yoke; or that they had been beaten in battle; the trouble with them was that they were sinners. — Morgan, page 14.

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If Matthew 1:1-17 were all that could be said of His birth, He might then have had a legal right to the throne, but He could never have been He who was to redeem and save from sin. — Gaebelein, page 27.

¹² And after they were brought to Babylon, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel.

¹³ Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor.

¹⁴ Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud.

¹⁵ Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob.

¹⁶ And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.

¹⁷ So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations.

Shealtiel (v.12) — a different person than the Shealtiel mentioned in Luke’s genealogy of Mary (Luke 3:27)

husband of Mary (v.16) — An obvious shift from the “begot” that links the other generations

fourteen generations (v.17) — a literary grouping

The names recorded in Matthew 1:13-15 are not found in the Old Testament but may have been recorded in the registers of families available at the time of Christ. The deliberate editing of the genealogy to provide three divisions of fourteen generations each was by design, probably for literary symmetry, although some have pointed out that the numerical value of the Hebrew consonants in the word “David” add up to fourteen. A further problem appears because the last section has actually only thirteen names. Complicated explanations are not wanting. Suggested answers include a textual omission of Jehoiakim or the possibility that Jesus is considered the fourteenth. — Walvoord, page 18

⁷ Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa.

⁸ Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah.

⁹ Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah.

¹⁰ Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah.

¹¹ Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon.

Matthew’s second set of 14 generations, from David to the Babylonian captivity, although four generations are missing to make 14.

Jeconiah (v.11) — Also called Jehoiachin (2 Kings 24:8) and Coniah (Jeremiah 22:24). he was cursed to never have a descendant sit on the throne of David (Jeremiah 22:30). So Jesus could not have been Joseph’s son by blood and be king.

In this pedigree the names Ahaziah, Joash, Amaziah and Jehoiakim are ommitted according to the law of Deuteronomy 29:20; the first three because of being the third and fourth generation of Ahab, and the remaining one because Jehoiakim was not an independent king and because of Jeremiah 36:23. These four names were blotted out of God’s book of remembrance. — Williams, page 696