The Divine Lamp

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Matt 2:13 This is the third time an angel has appeared in a dream, once to the wise men, and now, twice to Joseph. The appearance to the wise men, and this appearance to Joseph, were for the purpose of preserving the child’s life. I believe that I mentioned in a previous post that the persecution of the infant Messiah mirrors the persecution of the Son of Man in the final narrative in the Gospel. In that narrative the wife of Pilate, a pagan like the wise men, has a dream which does not save his life.

Arise, take the child and his mother. “Take” is a translation of the Greek paralambano, it is used several times in reference to St Joseph’s protection of the infant and his mother. The basic meaning of the word is”to receive near, that is, associate with oneself (in any familiar or intimate act or relation).” In the passion narrative the word paradidonai is used for the “handing over (arrest) of Jesus.

Matt 2:14 He arose, he took the child and his mother. Note the parallel with the previous verse. This is an example of what biblical scholars call a command and compliance motif. This serves to highlight the fidelity of Joseph, “the just man,” to God’s will.

Egypt. Commentators often note that Egypt is presented as a place of refuge in the Scripture, noting passages such as Gen 10:12; 1 Kings 11:40; Jer 26:21. However, in the first text Abraham is in fear of being killed; in the second the Patriarchs, who are shepherds, are told the Egyptians loathe them; in the third text, the alleged place of refuge proves ineffectual. Perhaps the flight of the Holy Family shoud be seen in the context of the Gospel narrative alone. Jesus has just been worshipped by Gentiles rather than by the rulers and authorities of His own people; now he is presented as being safe in a Gentile land as opposed to His own homeland. The flight should probably be seen as a foreshadowing of the mission of the Chruch to all nations (Matt 28:19).

Matt 2:15 That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son. This verse relates to the end of the last verse: and he was there until the death of Herod. It also points towards Matt 2:21. The quotation is from Hosea 11:1. In that context, the prophet is referring to the exodus from Egypt, and the statement introduces a presentation of Israel as unfaithful to God, inspite of the care he showed them (Hosea 11:2-4). This leads to the threat of exile to Egypt and Assyria because the people refuse to repent (Hosea 11:5-7). In spite of all of this, God’s love still burns for his people, He will call them once again out of Egypt (a symbol in Hosea for exile) and Assyria (Hosea 11:10-11). Jesus comes out of exile from Egypt and will be portrayed by Matthew as the perfect Israel, faithful to God (see Matt 3:15, 4:1-11). Notice too that in Hosea 11:9 God refers to Himself as “The Holy One present among you,” reminding us that Jesus is “Emmanuel,” “God with us” (Matt 1:23).

Matt 2:16 Herod, realizing that he has been “deluded” ( Greek: empaizo”mocked”, jeered at) by the gentile wise men is enraged. The word empaizo appears elsewhere in Matthew only in the passion prediction of Matt 20:19 (refeerring to gentiles) and in the passion narrative in Matt 27:29, 31 (Gentiles); Matt 27:41 (Jews). Herod’s feeling that he had been mocked led him to order the slaughter of the infants; the mocking of Jesus begins after the people state :His blood be upon us and our children” (Matt 27:25).

“Exceedingly angry” is used to describe the emotion of Herod. The word thumoo is used to describe the fiereceness of the possessed man in Matt 8:28.

The dilligent enquiry of Herod recalls his secret examination of the wise men in Matt 2:7.

Matt 2:17-18 See Jeremiah 31:15. Ramah was beseiged by the Assyrians (Isaiah 10:29; Hosea 5:8) as the northern kingdom disintegrated. More to the point in this text, it was the place where people from the southern kingdom of Judah were assembled by the Babylonians for deportation (Jeremiah 40:1). This was the low point of the Kingdom of David (Matt 1:11, 17). Matthew sees the text as a prophecy of the slaughter of the holy innocents, but, as always, whenever Matthew appeals to Scripture, it is important to note the context of the prophecy.  These words of Jeremiah are a call to cease mourning because God will change the people’s fortunes if they show true repentance.  In light of the next section of the Gospel (Matt 3:1-12; see especially the condemnation of the religious leaders in vss 7-12)  The Jeremiah text He is clearly implying that King Herod is the leader of a new Babylon who drives Jesus into exile and carries off Rachael’s children. In chapter 24, with numerous allusions to the prophets, Jesus will insinuate that the leaders of the people (both political and religious) have become like the traditional enemies of God’s people.  For Matthew the new leader of the People of God is Jesus and, through Him, leaders of the Church.

Matt 2:19-21 Another dream, another command and compliance narrative (see notes on 2:13-14).

Matt 2:22-23 Another dream! Archelaus’ reign was as bad as his father’s but was certainly not as tolerated by the Romans; he reigned less than ten years.

“He shall be called a Nazarene.” See footnote #12 to 2:23 in the NAB