Smoodock's Blog

If all we do is consider the laws in place, which Joseph and Mary obeyed, the new family couldn’t have gone to Egypt much before November of BC 3. More than likely, however, he waited for pilgrims to come from Egypt for the Chanukah feast days and returned with them to Egypt in December (BC 3) or early January (BC 2). Thus, Joseph wouldn’t have heard of Herod’s death and returned to Judea before late January or early spring of AD 1, about two years later. Therefore, he couldn’t have returned to Jerusalem (Matthew 2:19) much before the time the Jewish pilgrims living in Egypt made their way to Judea to celebrate the Passover in AD 1.

After his arrival there, however, and upon hearing of all the disturbances over Archelaus’ government and the war developing over the killing of the two beloved Pharisees in late December of BC 1, because they orchestrated the destruction of the golden eagle, which Herod had placed over the eastern gate of the Temple, Joseph decided it might be wise to return to Nazareth and live under the reign of Antipas, Archelaus’ half-brother.

Therefore, the angel wouldn’t have appeared to Joseph in a dream until sometime after January of AD 1, and probably waited to alert him until the time, when pilgrims would be journeying to Jerusalem for the Passover celebrations. It simply makes better sense to use seasonal events for the protection of Joseph’s family. One could hardly expect miraculous protection on the journey from Egypt to Jerusalem, if the Lord didn’t miraculously protect Jesus from the terror of Herod the Great before going off to Egypt (cp. Matthew 2:16-18).

Therefore, just as Mary wouldn’t have traveled to the hill country of Judea from Nazareth alone and without the protection of traveling with pilgrims going to Jerusalem for the Chanukah celebrations, so Joseph would have sought the protection of traveling with hundreds, perhaps thousands, of pilgrims from Egypt, rather than braving the journey alone (Matthew 2:21-22).

As I claimed in my previous study, it may have been true that Joseph intended to remain in Judea and raise Jesus there, instead of returning to Nazareth, where Mary’s pregnancy was held in suspicion. No doubt it seemed a good idea at the time to save both Jesus and Mary from the gossip that surely would have developed over Mary’s pregnancy, whether or not folks believed Joseph was Jesus’ father. Nevertheless, Joseph grew worried after he came to Jerusalem from Egypt, because of all the violence that was occurring at this time over the things Herod had done prior to his death, and even surrounding Archelaus’ appointment to rule Judea and Samaria. Therefore, after his suspicions were verified in a dream from the Lord (Matthew 2:23), Joseph took his family and returned to their former home in Nazareth.

Why would Joseph, Mary and Jesus be better off in Galilee under the reign of Herod Antipas instead of Herod Archelaus? Weren’t both men tyrants like their father? After all, it would be Antipas who executed John the Baptist nearly three decades later. The air surrounding the death of Herod the Great was thick with threats of violence. Before going to Rome to be officially installed as ruler of Judea and Samaria, Archelaus had to put down a sedition around the time of the Passover, when Joseph was in the land.[1] Indeed, a great deal of the time, in which Archelaus reigned over the land, his rule was one of tyranny.[2]

So, Joseph returned to Nazareth in Galilee, and Matthew makes a point in saying “that it might be fulfilled, which was spoken by the prophets: He shall be called a Nazarene” (Matthew 2:23). What point is Matthew making? Matthew is using a play on the word Nazareth/Nazarene. Isaiah 11:1 reads: “And there shall come forth a rod out of the stem of Jesse, and a Branch (H5342; netzer) shall grow out of his roots.” The Branch refers to the Messiah and is related to the Hebrew word for Nazareth. Elsewhere in the prophets, the word referring to the Messiah and translated branch is tsemach (H6780). It is the “branch of the Lord” (Isaiah 4:2); “unto David a righteous branch” (Jeremiah 23:5); “the branch of righteousness to grow up unto David” (Jeremiah 33:15); “I will bring forth my servant, the branch…” (Zechariah 3:8); and “Behold the man whose name is the branch…” (Zechariah 6:12).

Thus, Matthew isn’t quoting any specific scripture but reminding his reader that “the branch” netzer/Nazareth refers to the Messiah and the prophets spoke of his coming.

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[1] See JOSEPHUS; Antiquities of the Jews 17.9.3

[2] See JOSEPHUS Antiquities of the Jews 17.13.2 and Wars of the Jews 2.7.3