PMW 2024-043 by Kenneth L. Gentry, Jr.

When reading Matthew, we should notice its narrative flow. Especially its presentation of Israel and her leaders as they oppose Christ from the very beginning. This flow leads inexorably to the Olivet Discourse and the judgment on the Temple.

MATTHEW 2:1
In Matthew 2:1 the Apostle reports that men “from the east” come to worship Jesus. This historical information is unique among the Gospels and is designed to stress Matthew’s particular thematic concern regarding the demise of Israel and the arising of the Gentiles in God’s plan. “The magi’s actions recall scenes such as those in Isa 60 and Ps 72 in which Gentiles bring gifts to acknowledge the final establishment of God’s reign on Mount Zion.” [1]

Because these Gentiles appear, “all Jerusalem [the capital of Israel and the holy city of the Jews] was troubled” at this news (2:3b). Thus, Matthew includes the story of Herod and the arriving of the Magi to show that “in this narrative the Jews and their king are ranged against the infant Jesus, but Gentiles do him homage.” [2]

Or as Carter expresses this:

“The Jerusalem leaders accurately instruct Herod from the Scriptures about the birthplace of the Christ (cf. 2:1 and 2:5–6). However, in contrast to the visitors from the East, they do not travel from Jerusalem to Bethlehem to worship and offer gifts. They do not interpret the Scriptures in relation to Jesus, and they do not act on their knowledge. The contrast negatively evaluates their failure to live in accord with God’s truth. This failure re-appears subsequently in other characters with the same evaluation.” [3]

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Thus, “from the outset [of Matthew’s Gospel] the audience learns Jerusalem is a powerful and dangerous place. It does not welcome God’s saving presence.” [4]

So then, the first mention of Jesus after his birth casts Jerusalem and Israel in a negative light, setting a pattern for things to come.

MATTHEW 2:13–15
Official Jewish opposition to Jesus’ birth is so violent (Matt. 2:13, 16) it requires that his parents flee with him to Egypt from where they eventually return (2:14–15). Providentially, then, Jesus’ early life re-enacts the story of Israel’s descent into Egypt and her ultimate deliverance into the Promised Land (2:13–23). So this subtly portrays Israel as a new Egypt, the enemy of God’s people, and Jesus as “the true Israel.” [5]

MATTHEW 2:18
Regarding Matthew 2:18, Walker explains that “the lament of Rachel portends a dire fate for Jerusalem and the nation.” [6] We should also note that this prophecy derives from Jeremiah (Matt. 2:17; cp. Jer. 31:15), the weeping prophet (Jer. 9:1; cp. Jer. 8:18; 13;17; Lam. 2:18), who highlights the weeping of Jerusalem (Jer. 4:31; 8:19; 14:2; 25:34–36; 46:12). He even wrote a book called “Lamentations,” emphasizing Jerusalem’s Old Testament judgment (Lam. 1:1, 7, 17; 2:13; 4:12). In fact, he “was an uncompromising preacher of judgment” who “could therefore anticipate the destruction of the Temple, the fall of the Davidic dynasty, the cessation of the sacrificial system and the ministry of the priesthood.” [7] Just as Jesus does — except that Jesus re-establishes the Davidic dynasty by fulfilling it as a spiritual reality (Matt. 2:2; ; 21:5; 27:11, 37; cp. Luke 1:32; Acts 2:29–33).

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CONCLUSION
Thus, Matthew opens his Gospel in a way that is radically different from the Gospel of the Gentile Luke. The Jewish Matthew reports regional fear (Matt. 2:3), angelic warning (2:12), desperate flight (1:13–14), kingly rage (2:16), infant destruction (2:16), and loud lamentation (2:18) surrounding Jesus’ birth and infancy. Whereas the Gentile Luke prepares for his birth by means of poetic celebration. In Luke 1 we have Mary’s Magnificat (Luke 1:46–55) and Zacharias’ Prophecy (1:67–79). His actual birth is announced by joyful angelic song (2:13–14). At this announcement, the Jewish shepherds hurry to Bethlehem in great joy (2:15–20). Shortly thereafter, Jesus is presented in the temple, sparking Simeon’s Hymn of Praise (2:25–32), which is followed by the prophetess Anna giving thanks to God (2:36–38). What a difference between Matthew’s record and Luke’s!

Thus, early-on in Jesus’ story, Gentiles are favorable to Jesus’ birth, while the Jews are fearful and their king is fearsome. The statement that “all Jerusalem” was “troubled” (Matt. 2:3) anticipates the holy city’s hostility to Jesus, which comes to full expression later in Matthew’s story (e.g., Matt. 16:21; 20:17–19; 23:37; 27:20, 25, 63–64). Gundry notes of this first reference to Jerusalem: “Matthew brings in Jerusalem as the center of antagonism toward Jesus.” [8] Walker agrees: “from the very outset of the Gospel, therefore, Jerusalem is portrayed as potentially negative towards Jesus.” [9]

Consequently, early in his narrative Matthew is preparing us for the Lord’s rejection by the Jews and his acceptance by the Gentiles (represented here by men “from the east”; cp. Matt. 8:11). We will be hearing Matthew’s steadily growing drumbeat announcing Israel’s approaching annihilation and the Gentiles’ remarkable acceptance.

NOTES

[1] Warren Carter, Matthew: Storyteller, 111.

[2] R. T. France, Matthew (NICNT), 34.

[3] Carter, Matthew: Storyteller, 112. See also p. 205.

[4] Carter, Matthew: Storyteller, 161.

[5] France, Matthew (NICNT), 86. Revelation overtly does this also (Rev. 11:1–2, 8). See my Kenneth L. Gentry, Jr., The Book of Revelation Made Easy (Powder Springs, Geo.: American Vision, 2010).

[6] Peter W. L. Walker, Jesus and the Holy City: New Testament Perspectives on Jerusalem (Grand Rapids: Eerdmans, 1996), 34.

[7] NBC,2 561, 562.

[8] Robert H. Gundry, Matthew: A Commentary on His Literary and Theological Art (Grand Rapids: Eerdmans, 1982), 27

[9] Walker, Jesus and the Holy City, 34.