Lecture 4 — The holy innocents and flight into Egypt

^2:13^ And after they had departed, behold an angel of the Lord appeared in sleep to Joseph, saying: arise, and take the child and his mother, and fly into Egypt: and be there until I tell you. For it will come to pass that Herod will seek the child to destroy him. [n. 206]

^2:14^ Who arose, and took the child and his mother by night, and retired into Egypt; [n. 213]

^2:15^ and he was there until the death of Herod, that it might be fulfilled which the Lord spoke by the prophet, saying: out of Egypt have I called my Son. [n. 213]

^2:16^ Then Herod perceiving that he was deluded by the magi, was exceedingly angry; and, sending, killed all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the magi. [n. 217]

^2:17^ Then was fulfilled that which was spoken by Jeremiah the prophet, saying: [n. 225]

^2:18^ a voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not. [n. 228]

^2:19^ But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, [n. 232]

^2:20^ saying: arise, and take the child and his mother, and go into the land of Israel. For they are dead who sought the soul of the child. [n. 234]

^2:21^ Who arose, and took the child and his mother, and came into the land of Israel. [n. 236]

^2:22^ But hearing that Archelaus reigned in Judea in place of Herod his father, he was afraid to go there: and being warned in sleep retired into the quarters of Galilee. [n. 238]

^2:23^ And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: that he will be called a Nazarene. [n. 239]

205. It was recounted above how the magi bore testimony to Christ at his birth; but now the Evangelist treats of how the innocents bore testimony, not by speaking, but by dying.

And concerning this he does three things:

first, the hiding of Christ is set down;

second, the killing of the children, at then Herod;

third, the return of Christ is set down, at but when Herod was dead.

Concerning the first, he does three things:

first, the angel’s warning is set down;

second, Joseph’s obedience is shown;

third, the fulfillment of the prophecy.

The second is at that it might be fulfilled.

Concerning the first, three things are touched upon:

first, the time of the apparition is set down;

second, the apparition itself and the mode of the apparition is set down, at behold, an angel;

third, the warning itself, given through the angel, is set down at arise, and take the child.

206. The time is described at and after they had departed. And one should understand that this apparition was not immediately after the departure of the magi, because the whole of what is said in Luke (Luke 2:6) and following should be placed in between, namely about the purification: and after the days of her purification . . . were accomplished (Luke 2:22). For Herod did not at once contemplate killing the children. Hence when he says, and after they had departed, one ought to put in here the whole history of the purification.

207. Next, the apparition itself is set down; hence, behold, an angel of the Lord appeared in sleep.

It is said to appear in sleep, because at that time men rest from exterior actions, and to such ones comes a revelation through angels; in peace in the same I will sleep, and I will rest (Ps 4:9); if you sleep, you will not fear: you will rest, and your sleep will be sweet (Prov 3:24).

208. Three things are included in this warning: first, the angel persuades him to flee; second, he specifies the length of time; third, he gives the reason.

He says then, arise.

And notice, as Hilary says, that the Blessed Virgin is called wife before the birth, above (Matt 1:5), but not afterwards. And this is for two reasons. First, to commend the Virgin, for just as she conceived as a virgin, so she gave birth as a virgin. Second, on account of her dignity: for she was the mother of God, than which no dignity is greater, and a name is given from what is more dignified.

Notice likewise that, as Chrysostom says, the child had not come for the sake of the mother, but rather the other way around; and so he says, take the child and his mother.

209. But why fly into Egypt? Does not the Psalm say, O Lord, my helper, and my redeemer (Ps 18:15)?

But one should know that he fled for the sake of three things. First, to manifest his humanity; for as the divinity was apparent in the star, so the humanity was apparent in the flight. Being made in the likeness of men (Phil 2:7). Second, for the sake of example; for he showed by example what he taught by word. Below, and when they persecute you in this city, flee into another (Matt 10:23). Third, owing to a mystery: for just as he wished to die, so that he might call us back from death, so also he wished to flee, so that he might call back those fleeing from his face on account of sin. Where will I go from your spirit? Or where will I flee from your face? (Ps 138:7).

210. And be there. But why in Egypt, rather than in some other region?

One should say, for two reasons. The first is that it is proper to God that in wrath he is mindful of mercy (Hab 3:8). For the Lord was angry with the Egyptians, who were persecuting the children of Israel, because the children of Israel were God’s first-born. And so it is given to Egypt that it should aid the first-born; behold the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt will be moved at his presence, and the heart of Egypt will melt in the midst thereof (Isa 19:1). The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen (Isa 9:2); we saw his glory, the glory as it were of the only begotten of the Father, full of grace and truth (John 1:14).

Second, because he himself had brought darkness into Egypt, so he wished to illuminate it first; and therefore well did he flee there; the people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen (Isa 9:2).

211. Notice that when someone wishes to flee from sin, he ought first to cast off sloth; rise you who sleep, and arise from the dead: and Christ will enlighten you (Eph 5:14). Second, he ought to receive confidence from the mother, and from the Son, namely Christ; in me is all grace of the way and of the truth, in me is all hope of life and of virtue (Sir 24:25). Third, he ought to flee from sin, aided by the help of the mother and the child; lo, I have gone far off flying away; and I abode in the wilderness (Ps 54:8).

212. He adds next the reason for this flight, for it will come to pass that Herod will seek the child to destroy him. Herod had been deceived, because he wanted to destroy the one who had come to share his kingdom; and I dispose to you, as my Father has disposed to me, a kingdom (Luke 22:29). Second, because he wished to destroy him who did not seek earthly glory; who having joy set before him, endured the cross (Heb 12:2).

213. Who arose. Here is set down the execution of the angel’s command, and he sets it down as regards the flight, and as regards the length of time.

Hence, who arose, and took the child and his mother. And he mentions the time: by night, because of fear and tribulation, in accord with: my soul has desired you in the night (Isa 26:9), i.e., in tribulation, for in tribulations one should run back to God. In their affliction they will rise early to me: come, and let us return to the Lord (Hos 6:1). Then was it fulfilled, behold the Lord will ascend upon a swift cloud, and will enter into Egypt (Isa 19:1), which was fulfilled to the letter.

And he was there. It is said that he was there for seven years, and lived in the city of Heliopolis.

And with regard to a mystery, by Joseph are indicated the preachers, i.e., the apostles, who are established as preachers to expel darkness by teaching. Withdrawing from the Jews, they turned to the gentiles; to you it behoved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46).

214. And be there until I tell you, i.e., until whenever the infidelity of the Jews is finished. Blindness in part has happened in Israel (Rom 11:25).

215. Next, he brings in the testimony of the prophet. Hence he says, that it might be fulfilled which the Lord spoke by the prophet. This is, according to the translation of Jerome. But in the Septuagint translation it is not this way, but, out of Egypt I have called his son (Hos 11:1).

216. There seems to be a question here, because this does not seem to work to the purpose, because just before in the text of the prophecy it says, because Israel was a child, and I loved him: and I called my son out of Egypt, and so it seems to speak about the calling of Israel from Egypt.

But one should say that in all the Scriptural texts which are set down in the Gospels and in the epistles about Christ, a certain distinction should be noted; because some speak specially of Christ, as: he will be led as a sheep to the slaughter (Isa 53:7); but others speak of certain things according as they introduced a figure of Christ. And such is this text: for those men were only children of Israel insofar as they bore a likeness of the true only-begotten Son. And this is, ‘out of Egypt have I called my Son’, namely the particular Son.

217. Then Herod. Here he treats of the killing of the children; and

concerning this he does two things:

first, the occasion of the killing is set down;

second, the killing is set down, at and, sending, killed all the male children;

third, the prophecies are introduced, at then was fulfilled.

218. The occasion was Herod’s wrath; hence, then Herod . . . was exceedingly angry. For the anger of man works not the justice of God (Jas 1:20). And one should note that when some king suspects the loss of his kingdom, he is quickly angered and aroused.

Perceiving that he was deluded by the magi, was exceedingly angry. And it says exceedingly angry for two reasons: because when someone is angered, he is strongly aroused by a small pretext. Hence because he suspected the loss of the kingdom, and was deluded by the magi, he was exceedingly angry. Of one spark comes a great fire (Sir 11:34).

219. And sending. There was in this anger a cruelty as regards three things: as regards place, as regards multitude, and as regards time.

As regards multitude, he killed all to seek one. Hence it says, sending, killed all the male children. And note that Augustine says, this man never gained as much service as he did hate.

But it is asked, since they did not have free judgment, how are they said to die for Christ?

But, as it is said, God did not send the Son into the world to judge the world, but to save the world through himself (John 3:17). For God would never have permitted them to be killed, unless it were useful to them. Hence Augustine says that it is the same to doubt whether that killing profited them as to doubt whether children profit by baptism. For they suffered as martyrs, and confessed Christ by dying, although not by speaking. I saw under the altar the souls of them that were slain for the word of God (Rev 6:9).

220. The second cruelty is that he killed the male children in all the borders thereof, for he feared lest Christ should flee to some city. And Herod was affected like a wounded beast, which pays no attention to whom it should wound; as a roaring lion, and a hungry bear, so is a wicked prince over the poor people (Prov 28:15).

221. The third cruelty, as regards time. Hence, from two years old and under, i.e., of two years.

And note that Augustine says that the innocents were killed in the very year that Christ was born.

222. But why does he say from two years old and under? Some say that the star appeared for two years before Christ’s birth; hence Herod was unsure whether he had been born since the time of the star. And so he says, according to the time which he had diligently inquired of the magi.

But others say that these children were not killed in the same year, but after two years.

223. But why did he delay so long? Three reasons are given, by various people. One is that he thought at first that the magi had been deceived, and that they would have found nothing; but afterwards he heard many things about Christ from Zachary and Simeon and Anna, and then he was moved to seek him. Others say that he did this out of caution; for he feared lest the parents should have hidden the child whom he sought. Hence he wanted to make sure of them first. Others say that he was held back by another affair, because he sent after the magi as far as Tharsus of Cilicia and burned their ships. Likewise, he was occupied with another affair because he was summoned to Rome, having been accused by his children. And so after his return he began to rage.

224. And it says, and under, because he thought him to be so powerful that he could change his face.

This killing points to the killing of martyrs, because martyrs are children through humility and innocence, below, suffer the little children, and do not forbid them to come to me (Matt 19:14); likewise below, **unless you be converted, and become as little children, you will not enter into the kingdom of heaven **(Matt 18:3).

In Bethlehem, and in all the borders thereof; because they are killed throughout the entire world; you will be witnesses unto me, namely by dying (Acts 1:8). The two years are the two-fold love, of God and of neighbor, because faith without works is dead (Jas 2:26).

And notice that when Christ is born, persecution rages at once, because when someone is converted to Christ, he begins to be tempted at once. Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation (Sir 2:1).

225. Then was fulfilled that which was spoken by Jeremiah the Prophet. Having set down the killing of the infants, here, as is his custom, the Evangelist places a prophecy foretelling it, which is: ***‘a voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not’* **(Jer 31:15).

And one should note that, as Jerome says, wherever the apostles or evangelists bring in some text of the Old Testament, it is not always necessary that they bring it in word for word, but as the Holy Spirit gave it to them, sometimes the sense of the sense, in our usage. Thus we have: a voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children, and refusing to be comforted for them, because they are not (Jer 31:15). And the sense is the same.

226. And one should consider that, as far as pertains to this Scriptural text, this is one of those prophecies which are introduced in the Gospel which nevertheless have a literal sense which is a figure of that which happened in the New Testament.

Hence to understand it one must consider a certain historical account, where it says that because of the sin committed concerning the wife of a Levite, the whole tribe of Benjamin was savagely destroyed (Jusg 19); and it says that there was a most great wailing, so that it was heard from Gabaa even to Rama, about twelve miles distant from Bethlehem. This is called Rachel weeping, because Rachel was the mother of Benjamin; and it is a figurative speech, namely to express the magnitude of the sorrow. But this is a prophecy of bygone events.

227. It is also about the future, in two ways. For in one way it can be referred to the captivity of the Israelites, who are said to have wailed on the road next to Bethlehem when they were being led into captivity; and then Rachel is said to have wailed, because she was buried there (Gen 35:19). And this is said in the same way as a place is said to wail over the evils which happen in the place. So the prophet would have it that, just as there was the greatest sorrow and mourning when the tribe of Benjamin was destroyed, so there will come another greatest sorrow at the time of the captivity.

228. In a third way, it is explained thus. The Evangelist takes up the deed of the killing of the innocents and magnifies the sorrow in four ways. From the spreading out of sorrow, from the multitude of sorrows, from the matter, and from the inconsolability.

He says then, ‘a voice in Rama.’ Rama is a certain city in the tribe of Benjamin (Jos 18:25), and can be taken as the city of Lia. Moreover, this is taken as ‘high’, and can be explained in two ways. First, in this way: ‘a voice’, sounded forth on high, ‘was heard’, because a voice which is in a high place is spread out far and wide; get up upon a high mountain, you who bring good tidings to Zion: lift up your voice with strength (Isa 40:9). Or it ‘was heard’ on high, i.e., in heaven with God; the prayer of him that humbles himself, will pierce the clouds: and till it come near he will not be comforted: and he will not depart till the Most High behold (Sir 35:21). And again, do not the widow’s tears run down the cheek, and her cry against him that caused them to fall? (Sir 35:18).

229. ‘Lamentation.’ This can be referred to the crying of the infants who were killed. ‘And great mourning’; this can be referred to the mothers’ wailing. Or both can be referred to the children: ‘lamentation’ insofar as they were lifted up by the soldiers, ‘mourning’ insofar as they had their throats slit. The mothers’ sorrow is greater than the children’s. Likewise, the mothers’ was an enduring sorrow, while the children’s was brief; on account of which it is said, they will mourn for him as one mourns for an only son, and they will grieve over him, as the manner is to grieve for the death of the firstborn (Zech 12:10).

230. Again, from the matter of the sorrow, because it was over the death of children. Hence, ‘Rachel bewailing.’

But it is objected that Bethlehem was not in the tribe of Benjamin, but in the tribe of Judas, who was the son of Lia.

And this is resolved in three ways. First, because Rachel was buried next to Bethlehem (Gen 35:19). And thus she lamented the children in the same way that a place is said to lament; be astonished, O heavens, at this, and gates thereof, be very desolate, says the Lord (Jer 2:12).

Or in another way. It was said above that Herod killed the children in Bethlehem, and in all the borders thereof. Now, Bethlehem was on the common boundary of two tribes, namely of Judas and of Benjamin; hence some of the children of Benjamin were killed; and thus the objection rests, as Jerome explains it.

But Augustine explains it another way, and says that it is customary that when good fortunes follow someone, then adversities come, he sorrows all the more. Lia and Rachel were sisters, and those who were killed were of the sons of Lia. And thus they were killed bodily lest they be punished eternally, as happened in Gabaa. So she is said to lament, seeing that her own children were killed and damned.

Or, the Church is indicated by Rachel, because she is interpreted as seeing God, and the Church sees through faith. She laments her slain children, not because they are slain, but because through them she could have acquired others. Or she does not weep on account of the ones killed, but on account of the killers.

231. There follows, concerning the sorrow’s inconsolability, ‘and she would not.’ And this is explained in many ways. First, as it is referred to the people who lived at that time. For there should be consolation as long as some remedy is hoped for, but when no remedy is hoped for, there is no consolation, as is clear in the case of sick people who have despaired. And for this reason he says it is referred to the mothers’ thought ‘because they are not’, namely because they are gone; the boy does not appear (Gen 37:30). Or, ‘and would not be comforted, because they are not’, i.e., as if they were not; for consolation should only be over evils.

Hence according to this explanation it is referred to the thought of the Church, who sees them as reigning; hence she rejoices over them as over one who reigns, and we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope (1 Thess 4:12). Or, she ‘would not be comforted’ about the present, but she expects consolation in the future; below, blessed are they who mourn: for they will be comforted (Matt 5:5).

232. Next he treats of how Christ was called back; hence, but when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt.

And first, he sets down the apparition of the angel;

second, the angel’s command;

third, the execution of the angel’s command.

233. Concerning the first, three things are set down. First, the time is described; second, the person; third, the manner of the apparition.

He says then, but when Herod was dead; not the man who was involved in Christ’s death, for that man was the son of this one. Behold, an angel of the Lord appeared.

One should note that every disturbance of the Church, according to a mystery, is ended by the death of the persecutor, because when the wicked perish there will be praise (Prov 11:10). Similarly, note that when the Jews’ infidelity was ended, Christ returned to them. And so all Israel should be saved (Rom 11:26).

Behold, an angel of the Lord appeared. One should note that the order of angels and men is such that divine enlightenments only come to us through angels; are they not all ministering spirits, sent to minister for them, who will receive the inheritance of salvation? (Heb 1:14). Hence even Christ, as a man, wished to be announced by angels.

The manner is at in sleep to Joseph in Egypt.

234. The command is at arise, and take the child. He does not say son, not spouse, but child, so as to indicate the dignity of the child, and the integrity of the mother. This points out that Joseph had not been given to her for bodily union, but for service and protection.

235. Next he gives the reason: for they are dead that sought the soul of the child.

But it is asked why he says, they. For none but Herod had died.

This is resolved in two ways. First, because that man had done so many evil things that the Jews rejoiced over his death; having foreseen this, he ordered his sister who was still alive to kill the more noble of the Jews when he died; and these Jews had been seeking the child’s soul along with Herod. And this is for they are dead that sought the soul of the child. Or in another way: it is the custom of Sacred Scripture to put the plural in place of the singular. Hence they are dead, i.e., he is dead.

Hence when he says, they are dead that sought the soul of the child, the error of Apollinaris is destroyed, who said that the divinity was in Christ in place of a soul.

236. The execution of this command is set down, who arose, and took the child and his mother; and concerning this he does three things:

first, he shows how he returned to the land of Israel;

second, what region he avoided;

third, into what region he turned aside, at being warned in sleep retired into the quarters of Galilee.

237. It says then, who arose. One should notice that the angel did not say, go into the land of Judas, or into Jerusalem, but generally into the land of Israel, which can include even Galilee. Hence it can be said that Joseph entered the boundaries of the land in which Judas dwelled.

238. Next he sets down which region he avoided, at but hearing that Archelaus reigned in Judea.

And the history of Herod should be noted here. This man Herod had six sons, and before his death he killed Alexander and Aristobolus; when he died, he ordered that Antipater should be killed. Hence three remained, among whom Archelaus was the first-born, and seized the kingdom for himself; but in the end, accused before Caesar Augustus by the Jews, the kingdom was taken away from him and divided into four parts, and Archelaus had two, and the others divided the other parts amongst themselves, so that Herod had one tetrarchy and Philip the other (Luke 3:1). This man Archelaus was sent into exile in the ninth year of his reign.

239. And being warned in sleep. The first angel had said that he should go to the land of Israel; but because Joseph did not yet understand, the angel who had revealed vaguely before now specifies. And this is, being warned in sleep retired into the quarters of Galilee.

On the contrary. As Archelaus reigned in Judea, so Herod the younger reigned in Galilee. But one should say that this was immediately after the death of Herod the elder, when Archelaus held the entire kingdom, because the division was made later.

But even then one may ask, why did he not fear Archelaus?

One should say that the king’s seat was in Jerusalem; hence he stayed there almost all the time.

But it is asked why Luke says that every year they were taking the child into Jerusalem (Luke 2:41).

And Augustine resolves this, saying that they took him safely through the great crowd which went up at that time, but there would have been danger if they had remained there a long while.

Again it is asked why the Evangelist implied that Joseph came into Nazareth as though by accident, while Luke says that he had his own home in Nazareth (Luke 2:39).

But one should say that the angel had told him that he should go into the land of Israel, which taken strictly did not contain Galilee or Nazareth; and this is how Joseph understood it. And this is why he did not intend to go into Nazareth.

240. That it might be fulfilled which was said by prophets: that he will be called a Nazarene. This is not found written anywhere, but one can say that it is gathered from many places. For Nazarene is interpreted as ‘holy’; and since Christ is called holy, and the saint of saints may be anointed (Dan 9:24), then it was with significance that he said by prophets. Or one can say that Nazarene is interpreted as ‘blooming’, and this is found in Isaiah: and there will come forth a rod out of the root of Jesse, and a flower will rise up out of his root (Isa 11:1). And what it said in Song of Songs fits with him, I am the flower of the field, and the lily of the valleys (Song 2:1).