Thomas Aquinas Commentary Matthew 2

The Evangelist discussed Christ’s genealogy; here he intends to show His birth. This is done firstly by the testimony of the Innocents, which begins with the words, And after they departed.

Concerning the first point, three things are presented: first, Christ’s birth is announced; second, the place is examined; and third, the person is examined. The second part begins where it says, And king Herod hearing this. The third begins where it says, Then Herod.

Regarding the announcement of Christ's birth, he does three things: first, Christ’s birth is set forth, to which testimony is cited; second, witnesses are introduced; and third, the testimony is given. The second of these begins where it says, Behold there came wise men. The third begins where it says, Where is he that is born?

Concerning the first verse, four things are addressed: the birth, the name of the one born, the place, and the time. The first begins where it says, When Jesus therefore was born. It should be noted that Luke describes the birth more fully, while, conversely, Matthew describes the adoration of the Wise Men more fully than Luke does.

The name is addressed where it says, Jesus. The place is addressed where it says, In Bethlehem of Juda. Note that it is not Bethlehem of Judea, because Judea is the name given to the whole region of the Israelite people.

Instead, it says, of Juda; this is that land which had fallen to the lot of Judah. It is called Bethlehem of Judah to differentiate it from the other Bethlehem, which is in the tribe of Zebulun, about which it is written in Joshua 19.

Note that these three phrases, When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, are aptly expressed. For Bethlehem represents the Church, in which Jesus was born, who is the true bread, of whom it is said in John 6:35: I am the bread of life who descended from heaven. Salvation comes to no one, unless he is in the house of the Lord.

Christ the Savior was born at this place and time: Salvation shall possess thy walls, and praise thy gates, etc. (Isaiah 60:18). And he added king to differentiate him from another Herod: for this Herod was surnamed Ascalonite, under whom Christ was born; but the other, who killed John, was the son of this Herod and was not a king.

But one may ask why Scripture makes mention of this time. It should be replied that it is for three reasons.

First, to show that the prophecy of Jacob was fulfilled: The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations (Genesis 49:10). Herod was, in fact, the first foreigner who reigned in Judea.

The second reason is that a greater sickness requires a greater and better doctor. At that time, the people of Israel were in very great distress under Gentile domination, and so they needed a very great comforter. For in their other afflictions, prophets had been sent to them. But now, because of the magnitude of the affliction, the Lord of the prophets Himself was sent to them: According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul (Psalms 93:19).

Next, the witnesses are introduced, where it says, Behold, there came wise men. They are described in three ways: by their profession, by their homeland, and by the place where they bore witness.

Concerning their profession, he says, Behold Magi. In common speech, Magi are called sorcerers; but in the Persian language, philosophers and wise men are called ‘Magi.’ These men indeed came to Jesus because they recognized that the glory of the wisdom they possessed came from Christ. They are, in fact, the firstfruits of the Gentiles, because they were the first Gentiles to come to Christ.

And so what is written in Isaiah is fulfilled, according to Augustine, by the coming of these men: For before the child knew to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians (Isaiah 8:4). For even before Christ spoke, He took away the strength of Damascus and the riches and spoils of Samaria—that is to say, idolatry. For these men cast off idolatry and offered gifts.

Moreover, it should be considered that some men came from the Jews to Christ, namely, the shepherds, and some from the Gentiles, namely, the Magi. For Christ Himself is the cornerstone, who made both one. And why did the Magi and the shepherds come to Christ? It was because shepherds are simpler, and the Magi (the former) were greater sinners. And so this was to show that Christ received both.

The Evangelist does not say how many Wise Men there were. However, judging from their gifts, it seems there were three kings, although these men symbolize many others: And the Gentiles shall walk in thy light (Isaiah 60:3).

Concerning the second point, namely, their homeland, he says, from the East. It should be noted that some explain from the East as referring to the territories of the East; but then how did they come in so few days? It is answered, as some say, that they came miraculously; others say that they had dromedaries. Chrysostom, nevertheless, says that the star appeared to them for two years before Christ’s birth, and that during this time, they prepared themselves and came to Jerusalem in two years and thirteen days.

However, it can be explained otherwise: that From the East refers to a certain region near Jerusalem on its east side. For these men are said to have been followers of Balaam, who said in Numbers 24:17, A star shall rise out of Jacob; and Balaam dwelt near the Promised Land on its east side.

Next, we hear of the place: They came to Jerusalem. But why did they come to Jerusalem? There are two reasons. The first is that it was the royal city; therefore, they were seeking the King of the Jews in the royal city. Likewise, this was done by Divine Providence, so that testimony to Christ might first be given in Jerusalem, that the prophecy in Isaiah 2:3 might be fulfilled: The law shall come forth from Sion and the word of the Lord from Jerusalem.

Their testimony is presented next, where it says, Where is he that is born? Here, three things are said: First, they announce the birth of the King; second, they bring forth the sign of the birth, where it says, We have seen his star; third, they profess a pious intention, where it says, And we are come to adore. Therefore, they say, Where is he?

Now it must be considered that these Wise Men are the firstfruits of the Gentiles, and they prefigure in themselves our own state.

For these men assume something, namely, the birth of Christ, and they seek something, namely, the place. And we indeed hold Christ by faith, but we seek something by hope, for we will see Him face to face: For we walk by faith, and not by sight (2 Corinthians 5:7).

But a question arises. Since they heard that a king was in Jerusalem, why did they say these things? For anyone who publicly declares another king in a king's city exposes himself to danger. But they were certainly doing this out of zealous faith. Thus, their actions proclaimed that intrepid faith about which it is written, Fear ye not them that kill the body (Matthew 10:28).

Then they propose a sign of this birth, saying, We have seen. Note that these words gave occasion for two errors. Certain men, such as the Priscillianists, said that all human actions are done and ruled by fate. And they support their view with this reference: For we have seen his star. Therefore, they argue, He was born under a star. Another error is that of the Manichaeans, who reject fate and consequently reject this Gospel, for they said that Matthew inserted fate into this Gospel. But both of these errors are refuted.

But before we proceed to the literal explanation, it is first necessary to examine what fate is, and how and why such beliefs should be rejected. Note, therefore, that we see many things in human affairs that happen accidentally and by chance. Thus, something may be by chance and fortuitous in reference to a lower cause, but not fortuitous in reference to a higher cause. It is as if a master sends three people to find someone, and none of them knows about the others. If they happen to meet, it is fortuitous to them. But if this meeting is referred to the master's intention, it is not fortuitous.

In accordance with this, there were two opinions about fate. Some said that these chance events could not be attributed to another, higher, controlling cause. And so they denied the existence of fate and, furthermore, denied all of Divine Providence. This was, according to Augustine, the opinion of Cicero. But we say that these chance events are to be attributed to a higher, controlling cause.

Also, the word ‘fate’ is derived from the verb for, fari, meaning, as it were, ‘something proclaimed’ or ‘spoken out.’ There are differing opinions about the source of this ordination. Some said that it comes from the power of celestial bodies. Therefore, they say that fate is nothing other than the arrangement of the stars. Others attribute these chance events to Divine Providence.

But one must deny that fate, understood in the first way (as the arrangement of stars), exists. For human acts are not governed by the arrangement of celestial bodies—a fact well-known today, as there are many convincing reasons for it. First, it is impossible for a corporeal power to act in a way superior to an incorporeal power, because nothing lower in the order of nature affects a superior nature.

Now, in the soul, there are certain powers elevated above the body. There are also certain powers attached to organs, namely, the sensitive and nutritive powers. And although celestial bodies do indeed directly affect lower bodies and modify them, they nevertheless accidentally affect the powers attached to the organs.

However, in powers not attached to organs, celestial bodies in no way affect them by compelling them, but only by inclining them. For example, we say a man is hot-tempered—that is, prone to anger—and this inclination may be from celestial causes, but his choice as such resides directly in his will.

Therefore, there can never be so strong a disposition in the human body that it actually overwhelms the judgment of free will. Hence, whoever would say that free will is necessarily subjected to celestial bodies might as well also claim that the senses do not differ from the intellect in any way.

Second, it would follow that all divine worship is worthless, because everything would then happen out of necessity. And thus, the governance of the state would also be destroyed, because it would not be fitting to take counsel, foresee anything, or the like.

Third, it would follow that we could attribute men’s evil behavior to God, which would dishonor Him, who is the Creator of the stars. Therefore, it is clear that to say this is completely contrary to the faith.

And thus, Gregory says, “Far be it from the hearts of the faithful that fate be said to be a real thing.” If, however, you wish Divine Providence to be called fate, then it is a real thing.

But, as Augustine says, because we ought to have nothing in common with unbelievers, we should not apply this name to it. Therefore, he says, “Correct the expression, keep the opinion.” Therefore, it cannot be said, We have seen the star, meaning a star on which His whole life depends. For, according to Augustine, the star would then not follow the One born; rather, Christ would be said to be the fate of the star, not the other way around.

It should also be noted that this star was not one of those originally created, which is evident from four things. First, this is evident from its motion, because no ordinary star moves from north to south.

The region of the Persians, from which these Wise Men came, is to the north. Moreover, other stars never stand still, but this one was not continually moving.

Third, this is evident from its timing, because no ordinary star shines during the day; but this one shed light during the day for the Wise Men. Fourth, this is evident from its position, because it was not in the firmament; this is clear because by means of it, these men precisely identified the house. Therefore, it must be said that this star was specially created for the service of Christ. And so he says, We have seen his star, that is, the one made for His service.

Now some say that this star was the Holy Spirit, who, just as He appeared above Christ at His baptism in the form of a dove, so also now appeared in the form of a star. Others say that it was an angel. But it must be said that it was a true star. And Christ chose to be made known by the sign of a star, first, because it was fitting for Him. For He is the King of the heavens, and for that reason, He chose to be manifested by a heavenly sign: The heavens show forth the glory of God and the firmament declareth the work of his hands (Psalms 18:1).

Indeed, Christ was made known to the Jews by angels, through whom they had received the Law: The law was given by angels (Galatians 3:19). But He was made known to the Gentiles by a star, because they came to the knowledge of God through created things: The invisible things of God, by the things that are made, are clearly seen (Romans 1:20). Second, this was because it was appropriate for those to whom it was being shown, namely, the Gentiles, whose calling was promised to Abraham in the likeness of the stars: Look up to heaven and number the stars, if thou canst, etc. (Genesis 15:5).

Therefore, a sign occurred in the sky both at the Nativity and at the Passion, because this made Christ known to all the Gentiles. Likewise, it was appropriate for all people, because He is the Savior of all people. But he says, In the East, which is explained in two ways. According to Rabanus, it is thus: a star existing in Judea appeared to those Gentiles who were in the East. Or, that they saw a star while they were in the East. The latter is better. Hence, Behold the star which they had seen in the East, went before them (Matthew 2:9). Likewise, it is evident from this that this star, by its position, was near the earth, because otherwise it would not have identified the place. Therefore, it could not have been seen from such a remote region.

Afterward, their pious intention is set forth, where it says, And we came to adore Him.

Here two questions arise. For Augustine asks, “Were not these men curious, because whenever there was a sign through some star, they would seek a king who was born?” For this is foolishness.

But it should be replied that they did not render homage to an earthly king, but to a heavenly King, in whom Divine power was shown to be present. Otherwise, if they had sought an earthly king, they would have lost all their devotion when they found Him wrapped in swaddling clothes.

But Augustine again asks how they were able to know from the star that the God-man was born. And he replies that an angel revealed this to them. For He who showed them the star also sent an angel to reveal this. Pope Leo says that “just as their eyes were exteriorly being filled with the light of that star, so a divine ray was interiorly revealing.”

A third explanation is that these men were descendants of Balaam, who said, A star shall rise out of Jacob (Numbers 14:17). Therefore, they possessed knowledge about the star from his prophecy. And for that reason, seeing the star’s great brightness, they suspected that the heavenly King was born. And therefore, they were seeking Him. This relates to the passage, We are come to adore him. In this, what was written is fulfilled: And all kings of the earth shall adore him: all nations shall serve him (Psalms 71:11).

Christ’s birth having been announced by the Wise Men, King Herod here inquires about the place of the birth. Three things are presented:

1. The motive for inquiring is given.
2. The inquiry is added.
3. The discovery of the truth is recounted.

The second point is where it says, And assembling. The third is where it says, But they said to him: In Bethlehem of Juda. The motive was Herod's distress. Therefore, it begins, And king Herod hearing. And he significantly calls Herod a king to show him to be a different king from the King whom they were seeking. Now there were three causes of this distress. The first came from his ambition to keep his own kingdom, principally because he was a foreigner.

For he knew or had heard that passage of Daniel 2:44: In the days of the kingdoms of Israel the God of heaven will set up a kingdom that shall not be delivered up to another people, etc. But in this he was being deceived, because that kingdom was spiritual: My kingdom is not of this world (John 18:36). Therefore, Herod was distressed, fearing the loss of his own kingdom, but the devil was more distressed, fearing the total destruction of his own kingdom: Now shall the prince of this world be cast out (John 12:31).

And note that men positioned in high places, as Chrysostom says, are distressed by a slight word spoken against them: I being exalted have been humbled and troubled (Psalms 87:6); the humble, however, never fear.

The second cause proceeded from fear of the Roman Empire, for it had been decreed by the Roman Empire that no one might be called a god or king without their consent; therefore, he was fearful. But this fear was worldly, which is prohibited: Who are you, that you should be afraid of a mortal man, and of the son of a man, who shall wither away like grass? (Isaiah 51:12). The third cause was from the blush of disgrace, for he was disgraced before the people that someone else would be called king. In this he was like Saul, who said, I have sinned: yet honor me now before the ancients of my people, and before Israel, etc. (1 Samuel 15:30).

But the passage that follows is surprising: And all Jerusalem with him. For it seemed that they should have rejoiced. But it should be known that they had three causes for their distress. The first was their wickedness, for they were wicked men, to whom association with the just is always detestable: Fools hate them that flee from evil things (Proverbs 13:19). The second was in order to please Herod: As the judge of the people is himself, so also are his ministers . The third was that they feared that, when Herod heard this, he might rage more furiously against the Jewish nation.

In this, however, it is mystically indicated that he was worldly. Gregory says, “The king of the land was distressed when the King of heaven was born, because earthly height is, of course, confounded when heavenly majesty is displayed.” And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in Mount Sion, and in Jerusalem (Isaiah 24:23). And it should be noted that, as Augustine says, “What, on the other hand, will the tribunal of the One judging be, when the cradle of the infant terrified proud kings? Let kings be frightened before the One sitting at the right hand of the Father, whom the impious king feared while He was nursing at His mother’s breasts.”

And assembling together. Here the inquiry is presented. And, as has been said, Herod had been anxious to inquire, both on account of his kingdom and on account of his fear of the Romans. Therefore, he sought the truth. But to have certainty about something, those who are inquiring seek after three things: for a man believes a multitude of people, those having authority, and experts. Therefore, he assembled many men, both having authority and being experts.

And this is what he says: Assembling together all, which pertains to the first (a multitude of people): The multitude of the wise is the welfare of the whole world . The chief priests pertains to the second (those having authority): The lips of the priest shall keep knowledge, and they shall seek the law at his mouth (Malachi 2:7). And the scribes pertains to the third (experts). They are called scribes not only because they functioned as writers, but also as interpreters of the Writings of the Law. Through these men, he indeed wished to investigate the truth: In the company of great men do not take it upon yourself: and when the ancients are present, speak not much .

He inquired of them where Christ should be born. The Wise Men said ‘king,’ but they were looking for the Christ, for they became aware from speaking with the Jews that the legitimate king of the Jews would be anointed.

But it is asked: Either he believed the prophecy or he did not? If he believed in it, then he knew that Christ could not be prevented from reigning. Why, then, did he slay the children? If he did not believe, then why was he looking for Him?

But it is answered that he did not believe perfectly, because he was ambitious, and ambition makes a man blind.

But they said to him: In Bethlehem of Juda. Here the truth is found. Firstly, the truth is declared; and secondly, it is confirmed by its prophecy, where it is said, And you Bethlehem, land of Juda.

And it should be known that Christ wished to be born in Bethlehem for three reasons:

1. It was to avoid glory. For this reason, He chose two places: He chose one in which He wished to be born, namely, Bethlehem; He chose another place in which He suffered, namely, Jerusalem. And this is opposed to those who seek glory, who wish to be born in prominent places and do not wish to suffer in a place of honor: I seek not my own glory (John 8:50).
2. This place was chosen to confirm His doctrine and to show His truthfulness. For if He had been born in some great city, the power of His doctrine could have been ascribed to human power: You know the grace of our Lord Jesus Christ (2 Corinthians 8:9).
3. It was to show that He was of the lineage of David: Joseph and Mary went to Bethlehem to be enrolled there because they were of the house and family of David (Luke 2:3). It also relates to a mystery, because Bethlehem is interpreted ‘house of bread,’ and Christ is that living bread which came down from heaven (John 6:51).

Afterward, the truth is confirmed. Thus it reads, And you Bethlehem, etc. From this prophecy, we can consider two things, for the Wise Men were announcing something, and they were seeking something. And both are shown from this prophecy; because regarding the first, he says, And you, Bethlehem; and regarding the second, he says, For out of you shall come forth the captain. And thus Christ’s birth is confirmed by double testimony, namely, of the star and of the prophecy, because what is in the mouth of two or three witnesses is the truth: In the mouth of two or three witnesses every word shall stand (Deuteronomy 19:15).

And note that at the time when men were all unbelievers, they were given physical signs. But when they later were believers, a prophecy was given to them: Wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers (1 Corinthians 14:22).

And it should be known that the Jews doubly erred in their citation of the prophecy. Because it is said there (Micah 5:2), And you, Bethlehem Ephrata. And they again erred because it is not said there, are not the least.

Two reasons can be given why they changed this passage. It can be explained in one way that they did this out of ignorance. It can be explained in another way that they knowingly used different words to recite the passage. The reason is, since Herod was a foreigner, he did not recognize the passage of the prophet, and so they said that which was understandable to Herod.

Therefore, they say, Land of Juda and You are not the least, that is, you are not the least among the thousands of men of Juda; or, among the princes of Juda, that is, among the principal cities of Juda. For out of you shall come forth the captain that shall rule my people Israel.

Reference is made to this captain in Daniel 9:25, Until Christ the prince; and in Psalm 30:5, You will be a leader to me. For He governs the people of Israel, not only physically, but also spiritually: Has God cast away his people? etc. (Romans 11:1); Give ear, O you that rule Israel: you that lead Joseph like a sheep (Psalms 79:2).

And note that they cut short the rest of the passage pertaining to His importance, namely, And his going forth is from the beginning, from the days of eternity. By these words, it is insinuated that He was not going to be an earthly king, but a heavenly king. But if Herod had known this, he would not have been cruel. Hence, they were responsible for causing the death of those infants.

Similarly, from that ending of the passage it is also clearly shown that the interpretation of the Jews, who interpret it as pertaining to Zorobabel, is false. For what is written does not apply to him: And his going forth is from the beginning, from the days of eternity. Likewise, he was born, not in Judea, but in Babylon.

Afterward, it is inquired about the Person born, when he says, Then Herod, privately calling the wise men, learned diligently from them the time of the star which appeared to them. Three points are presented:

1. The inquiry is presented.
2. The finding of the One sought is recounted, where it says, They found him, etc.
3. The veneration of Him who was found is recounted, where it says, And falling down they adored him.

They were motivated to seek the Person born by two things: Herod’s persuasion and the star’s guidance. Concerning the first, Herod’s exhortation is recounted. Concerning the second, the Wise Men’s investigation, guided by the star’s movement, is recounted where it says, Who, having heard the king, went their way.

Regarding Herod's exhortation, three things are recounted:

1. Herod asks about the time of the star’s appearance.
2. He indicates the place, where it says, And sending them into Bethlehem.
3. He assigns them the duty of investigating, where it says, Go and diligently inquire after the child.

Therefore, the Evangelist says, Then Herod.

At this point it should be considered that the Jews knew the place, but not the time, of Christ’s coming. Therefore, they are refuted by the Lord: Because you have not known the time of your visitation (Luke 19:44), and, The ox knows his owner, and the ass his master’s crib: but Israel has not known me, and my people have not understood (Isaiah 1:3). Therefore, the time of the star’s appearance is sought.

Chrysostom says that the star appeared to these men for two years previously. Others, however, say that it appeared on the very day of the Nativity. Herod indicates the place, where it says, And sending them into Bethlehem. He assigns them the duty of investigating, where it says, Go, and inquire, etc.

And so Herod urges two things, and in order that they fulfill his wishes, he promises a third:

1. He says, Go, etc. And he seeks the Child deceitfully in order to kill Him, just like those men to whom it is said, You shall seek me, and shall not find me (John 7:34).
2. He speaks thus, And when you have found him, bring me word again. And he was saying this for an evil purpose also: By much talk he will sift you .
3. He says, That I also may come and adore him; and he is, in fact, deceitfully promising worship of God: Their tongue is a piercing arrow, it has spoken deceit (Jeremiah 9:8); Who speak peace with their neighbor, but evils are in their hearts (Psalms 27:3).

And note that although the Wise Men were publicly declaring Christ to be a king, Herod calls Him a child, because out of the fullness of the heart the mouth speaks. Note also, he asks the Jews where Christ would be born, wishing to test them and to find out whether they would rejoice.

Afterward, the investigation of the Wise Men is recounted. He had instructed them to do two things: that they would seek the Child and that they would return. But the Wise Men did only one of these two things; therefore, it reads, Who, having heard the king, went their way. The other thing, they did not do. Hearers should be like these men, adding the good things to their knowledge but leaving behind the evil things: Whatever they say do, but according to their works do you not, etc. (Matthew 23:3).

Above, the Evangelist set forth one motive of the Wise Men, namely, Herod’s persuasion. Here he gives another motive of the Wise Men for seeking Christ, namely, the star’s guidance; and concerning this, he does two things. First, he relates the star’s guidance; second, he relates the effect of joy from this guidance, where it is said, And seeing the star they rejoiced with exceeding great joy. And note that the star first accomplishes its role by its movement, because it was leading the Wise Men directly to Christ; similarly, by its standing still, it clearly showed the location of the Child, where it is said, Until it came and stood over where the child was. Therefore, regarding the first, he said, It went before them.

From this, however, that he says, Behold the star, which they had seen in the east, went before them, it can be understood that when the Wise Men detoured to Jerusalem, the star disappeared; but when they were leaving Herod, it appeared again.

Now it disappeared for three reasons. First, this happened to shame the Jews: although they had been instructed in the Law and the Gentiles had not, nevertheless the Gentiles seek Christ and the Jews despise Him.

Thus, the saying in Isaiah 55:5 is fulfilled: The nations that knew not thee shall run to thee. Second, this happened for the instruction of the Wise Men. For the Lord wished to manifest Himself to them not only through the star but also through the Law, so that knowledge of the Law might be added to the knowledge of creatures: In the mouth of two or three witnesses every word shall stand; and To the law rather, and to the testimony (Isaiah 8:20).

Third, this happened for our instruction; and according to the Gloss, we are instructed about two things. First, we are thereby taught that those who seek human help are abandoned by divine help, for one should not seek human help while neglecting divine help: Woe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord (Isaiah 31:1). Second, we are instructed that we, who are the faithful, ought not to seek signs as those men did, who seeing the star rejoiced, etc.; but we ought to be content with the teachings of the Prophets, because signs are given to the infidels.

In this, there is also a twofold mystery. For the star represents Christ: I am the root of David, the bright and morning star (Revelation 12:16). Thus, we can understand this star to signify God’s grace, which we lose when we approach Herod (that is, the devil): You were previously darkness, but now light in the Lord (Ephesians 5:8). Similarly, when we withdraw from Herod (that is, the devil), we find the star (that is, the grace of Christ). A similar occurrence is in Exodus 13:21, where it is said that the Lord went before Israel in the form of fire, etc., when they left Egypt. Here, however, He was going before them in the form of a star.

Until it came and stood over where the child was. Here we perceive two things. One is that this star was not very high, because otherwise they could not have distinguished the house of the Child. Another is that the star, having completed its task, was returned to its original material. Where the child was. The Evangelist frequently says, Child, so that you may know that He was the one about whom it is said in Isaiah 9:6: A child is born to us.

Afterwards, the effect of this star's guidance with respect to the Wise Men is set forth; thus, And seeing the star they rejoiced, etc. They rejoiced because of the hope they recovered, for they were fearing that, having come from far-off regions, they might lose what they were hoping to find: Rejoicing in hope (Romans 12:12).

Moreover, he adds, With joy; for some men rejoice, yet their rejoicing is not true joy, because human gladness is not perfect joy: Mourning taketh hold of the end of joy (Proverbs 14:13). But true and perfect joy is from God: I will greatly rejoice in the Lord, and my soul shall be joyful in my God (Isaiah 61:10).

Third, he adds, Great, because these men were already knowing great things about God—that God was made flesh and is very merciful: Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel (Isaiah 12:6). Fourth, he adds, Very, because they were rejoicing intensely, for they had recovered what they had lost: There shall be joy before the angels of God (Luke 15:10).

Afterwards, the finding of the Child is discussed. Thus, And entering the house, they found the child with Mary, his mother. And he touches upon three things: The house, concerning which, if one were to ask what it was like, it is shown in Luke 2. Again, if one were to ask what the Child was like, He was in no way different from others, as the Saints say. Regarding His appearance: He was not speaking, He seemed weak, etc. Similarly, if one were to ask what His mother was like, it may be answered that she had the qualities of a carpenter’s wife.

And thus I say this: if these men had sought an earthly king, they would have been scandalized by seeing these things. But seeing common things and considering the highest things, they were moved to admiration, and so they adored Him. And this is what is written: And falling down they adored him.

But why is there no mention of Joseph? It should be said that by divine providence he was not present, lest these men, who were the first fruits of the Gentiles, be given cause for an incorrect suspicion.

Afterwards, the reverence they showed to the Child is mentioned, where it is said, And falling down. They showed reverence to the Child in three ways: by adoring, offering, and obeying Him. Therefore, he says: And falling down they adored him, as God hidden in a man: Before him the Ethiopians shall fall down (Psalms 71:9).

Similarly, they showed reverence by offering; thus, And opening their treasures. For it was the custom among the Persians that they always worshipped with a gift. And this is said: And opening their treasures, they offered him gifts; gold, frankincense, and myrrh; The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts (Psalms 52:10); All they from Saba shall come bringing gold and frankincense: and showing forth praise to the Lord (Isaiah 60:6).

Mystically, it should be considered that these men first opened their treasure not on the way, but only when they came to Christ. Similarly, we ought not to display our goods on our way to heaven. Thus, this fault is reproved regarding the virgins in Matthew 25; and in Matthew 13:44, it is said: The kingdom of heaven is like unto a treasure hidden in a field, which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.

They offered him gifts, etc. Some assign a literal reason for these gifts, saying that the Wise Men found three things: a shabby house, a weak Child, and a poor mother. Thus, they offered gold for the mother’s support, myrrh for the sustenance of the Child’s limbs, and frankincense to remove any stench.

But it should be said that here something is mystically put forward, and these three gifts rather refer to three things we ought to offer: faith, action, and contemplation. They pertain to faith in two ways. First, they pertain to those attributes that coincide in Christ: royal dignity (A king shall reign, and shall be wise,Jeremiah 23:5), and thus they offered gold in tribute; priesthood was in Christ as well, and thus they offered frankincense in sacrifice; and human mortality was in Christ, and thus they offered myrrh. Similarly, they pertain to faith in the Trinity, because the Persons of the Trinity are represented to us.

Second, they can refer to our action. Wisdom can be signified by gold: If thou shalt dig for her as for a treasure: then shalt thou understand the fear of the Lord (Proverbs 2:5). Prayer can be signified by frankincense: Let my prayer be directed as incense in thy sight, etc. (Psalms 140:2). Mortification of the flesh can be signified by myrrh: Mortify therefore your members which are upon earth (Colossians 3:5); and My hands dropped with myrrh .

Regarding contemplation, however, these three gifts can signify either three senses of Sacred Scripture (namely, the literal sense, under which are included the allegorical, anagogical, and moral senses) or three parts of philosophy (namely, ethics, logic, and physics). For we ought to use all these things for the service of God.

Afterwards, it is related how they showed reverence in obeying. Thus, it is said, And having received an answer in sleep that they should not return to Herod, they went back another way into their country.

But why did they, who did not ask, receive a response? It can be said that the Lord will sometimes respond to one who asks mentally, and these men were inwardly seeking what might please God regarding their return: Why criest thou to me? (Exodus 14:15).

But are revelations from God direct? Dionysius proves they are not given except through the angels. Why, therefore, does the Evangelist not name the angel? It can be answered that whenever Scripture mentions God and not an angel, this occurs because of some excellence in that manifestation: The law was ordained by an angel in the hand of a mediator (Galatians 3:19); This is that Moses who said to the children of Israel: A prophet shall God raise up to you of your own brethren, as myself: him shall you hear, etc. (Acts 7:37). Thus, what the Gloss says—that this was directly from God—refers to Scripture’s manner of speaking.

They went back another way into their own country. This shows that we arrive at paradise—our own country from which we were expelled—by obedience: For the Lord knoweth the ways that are on the right hand: but those are perverse which are on the left hand (Proverbs 4:27). Chrysostom here says that when these men returned to their own country, they led a holy life and afterwards were made helpers of Saint Thomas the Apostle; nevertheless, nothing about them is found written in Sacred Scripture after their departure.

It was discussed above how the Wise Men bore witness to Christ being born; now, however, it is discussed how the Holy Innocents bear witness, not by speaking, but by dying. Concerning this, the Evangelist does three things. First, Christ’s hiding is related. Second, the killing of the children is related, where it is said, Then Herod. Third, the return of Christ Himself is related, where it is said, Herod being dead.

Concerning the first point, Christ's hiding, he does three things. First, the angel’s warning is presented. Second, Joseph’s obedience is shown. Third, the fulfillment of the prophecy is presented. The second of these is where it is said, Who arose, and took the child and his mother by night. The third is where it is said, That it might be fulfilled.

Concerning the first of these points, the angel's warning, three things are mentioned. First, the time of the apparition is related. Second, the apparition itself and the manner of the apparition are described, where it is said, Behold an angel. Third, the warning itself made by the angel is related, where it is said, Arise, and take the child.

The time is described where it is said, And when they were departed. It is to be understood that this apparition did not occur immediately after the Wise Men’s departure, because everything related in Luke 2:6 should be inserted here, namely, concerning the purification: After her days were accomplished, etc.

For Herod did not immediately plan to kill the children. Therefore, when he says, And when they were departed, the whole history of the purification should be understood as inserted. Afterwards, the apparition itself is presented; thus, it reads: Behold an angel appeared in sleep, etc.

It is said that he appeared in sleep, because then men cease from external actions, and it is to such men that a revelation by angels happens: In peace in the self same I will sleep, and I will rest (Psalms 4:9); Thou shalt rest, and thy sleep shall be sweet (Proverbs 3:24). In this warning, three things are related. First, the angel persuades him to flee. Second, he prescribes a period of time. Third, he states the reason. Therefore he says, Arise.

Note that, as Hilary says, the Blessed Virgin is named "spouse" by the angel before the nativity (see commentary above on Matthew 1:5), but after the nativity she is not so named. This is for two reasons. First, it is for the praise of the Virgin, for just as the Virgin conceived, so the Virgin gave birth. Second, it is on account of her dignity, for she was the Mother of God, the greatest of all dignities, and titles are given for one’s greater worthiness. Likewise, note that, as Chrysostom says, the Child had not come for the sake of the mother, but rather the contrary is true; and so he says, Take the child and his mother, etc.

But why is it said, Fly into Egypt? Does not Psalm 18:15 say, O Lord, my helper, and my redeemer?

But it should be known that He fled for three reasons:

1. It was for manifesting His humanity; for just as His divinity became visible in the star, so His humanity became visible in His flight: Being made in the likeness of men (Philippians 2:7).
2. It was as an example. For He showed by example what He taught by word: And when they shall persecute you in this city, flee into another (Matthew 10:23).
3. It was for the sake of a mystery. For just as He chose to die so that He might call us back from death, so He chose to flee so that He might call back those who were fleeing from His face on account of sin: Whither shall I go from thy spirit? (Psalms 38:7).

And be there. But why go to Egypt rather than to another country elsewhere?

It can be said for two reasons:

1. It is characteristic of God that He is mindful of mercy in His anger. For the Lord was angry with the Egyptians for persecuting the children of Israel, because the children of Israel were the first-born of God. And thus, it was given to Egypt to aid the Only-Begotten: Behold the Lord will ascend upon a swift cloud, and will enter into Egypt, etc. (Isaiah 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 (Isaiah 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).
2. Because He Himself caused darkness to appear in Egypt, He willed to enlighten it first. And so He correctly fled 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 (Isaiah 9:2).

Note that when someone wishes to flee sin, he ought to do three things:

1. He should first shake off laziness: Rise thou that sleepest, and arise from the dead: and Christ shall enlighten thee (Ephesians 5:14).
2. He should take confidence from the Mother and Son, namely, Christ: In me is all hope of life and of virtue .
3. He should flee from sin, helped by the assistance of the Mother and Child: Lo, I have gone far off flying away; and I abode in the wilderness (Psalms 54:8).

He adds the cause of this flight: For it will come to pass that Herod will seek the child to destroy him. Herod was deceived, because he wished to destroy Him who had come to share His kingdom: And I dispose to you, as my Father hath disposed to me, a kingdom (Luke 22:29). Second, he was deceived because he wished to destroy Him who was not seeking worldly glory: Who having joy set before him, endured the cross (Hebrews 12:2).

Who arose. Here the execution of the angel’s command is related, concerning both the flight and the period of time. Thus, it is said, Who arose and took the child and his mother. Mention is also made of the time. Thus, he says, by night, on account of fear and affliction, according to what is written in Isaiah 26:9: My soul hath desired thee in the night—that is, in affliction. For in times of affliction one turns to God: In their affliction they will rise early to me (Hosea 6:1).

Who arose. Then what is written in Isaiah 19:1 was fulfilled: Behold the Lord will ascend upon a swift cloud, and will enter into Egypt. And this was literally fulfilled. And he was there. It is said that he was there seven years and lived in the city of Heliopolis.

Regarding the mystical interpretation, however, Joseph signifies preachers, that is, the Apostles, who are appointed to expel darkness by doctrine. Withdrawing from the Jews, they turned towards 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). And be there until I shall tell thee, that is, until the Jews’ unbelief is finished: Blindness in part has happened in Israel (Romans 11:25).

Afterwards, he presents the testimony of the prophecy; thus, he says, That it might be fulfilled which the Lord spoke by the prophet. This passage, according to Jerome’s translation, is, Out of Egypt have I called my son (Hosea 11:1). In the Septuagint translation, however, it is not so, but instead, Out of Egypt I have called his son.

A question seems to arise here, because this passage does not seem to relate to the current subject. For this saying is preceded by the words, Because Israel was a child, etc., and so he seems to speak of the calling of Israel from Egypt.

But it can be said that in all the passages in the Gospels or Epistles that are related about Christ, a certain distinction should be noted. Some things are said specifically about Christ, such as in Isaiah 53:7: He shall be led as a sheep to the slaughter. On the other hand, some things are said in relation to other things because they form a figure of Christ. Such is this passage. For these men were not children of Israel, except insofar as they bore the likeness of the only-begotten Son. And this is what is said, Out of Egypt have I called my son—namely, the special one.

Then Herod. Here the killing of the children is discussed; and concerning this, he does three things. First, the occasion of the killing is related. Second, the killing itself is related, where it is said, And sending, killed all the menchildren. Third, a prophecy is cited, where it is said, Then was fulfilled, etc.

The occasion was Herod’s anger; thus, Then Herod was angry: The anger of man worketh not the justice of God (James 1:20). It is to be observed that when a king dreads the loss of his kingdom, he is quickly angered and enraged. Perceiving that he was deluded by the Wise Men, he was exceedingly angry on account of two things. For when someone is angry, he is greatly enraged for any small reason; thus, because he was dreading the loss of his kingdom and had been deluded by the Wise Men, he was exceedingly angry: Of one spark cometh a great fire .

And sending. In this anger, there was cruelty in three respects: regarding the multitude of people, the place, and the time. Regarding the multitude of people, there was cruelty because in order to get one person, he killed many; thus, it is said, And sending, killed all the menchildren. Note what Augustine says: “He never had gained so great compliance as he gained hate.”

But it is asked: Since the children did not have free will, how can it be said that they died for Christ?

But, as it is said, God sent not his Son into the world, to judge the world, but that the world may be saved by him (John 3:17). For God never would have permitted them to be killed unless it were useful for them. Therefore, Augustine says that to doubt whether this killing benefited them is the same as to doubt whether baptism benefits children. For they suffered as martyrs; and, by dying, they confessed Christ, although not by speaking: I saw under the altar the souls of them that were slain for the word of God (Revelation 6:9).

The second cruelty is that he killed in all the borders, for he feared that Christ would flee, possibly to some city. It happened to him as to a wounded beast that does not care whom it wounds: As a roaring lion, and a hungry bear, so is a wicked prince over the poor (Proverbs 28:15). The third cruelty regards the time; thus, From two years old, that is, the children who were two years old.

Note what Augustine says: that the Innocents were killed in the same year Christ was born. But then why does he say, From two years and under? Some say that the star had appeared two years before, so Herod was doubting whether He had been born since the time of the star; and thus he says, According to the time which he had diligently inquired of the Wise Men. Others, however, say that these children were not killed in the same year, but after two years.

But why did he wait so long? Three reasons can be suggested from different sources:

1. At first, he thought the Wise Men had been deluded and had found nothing. But after he heard many things about Christ from Zacharias, Simeon, and Anna, he was then prompted to seek Him.
2. Others say he did this out of caution, for he feared that the parents had hidden the Child whom he was seeking. Therefore, he first wanted to put them off guard.
3. Others say he was hindered by being busy, because he sent men after the Wise Men as far as Tharsus of Cilicia and had their ships burned. Again, he was busy because he was summoned to Rome, having been accused by his sons.

And so, after coming back, he began to be brutal. He says, And under, etc., because Herod thought Christ had such great power that He could change His appearance.

This killing signifies the killing of martyrs, because they are children through their humility and innocence: Suffer the little children, and forbid them not to come to me (Matthew 19:14). Again it is said, Unless you be converted and become as little children, you shall not enter into the kingdom of heaven (Matthew 18:3). In Bethlehem and in all the borders thereof signifies that martyrs are killed throughout the whole world: You shall be witnesses unto me (Acts 1:8), namely, by dying. The two years represent the twofold love—love of God and of neighbor—because faith without works is dead (James 2:20).

Observe that after Christ is born, persecution immediately rages, because as soon as someone is converted to Christ, he begins to be tempted: Son, when thou comest to the service of God, stand in justice and fear, and prepare thy soul for temptation .

Then was fulfilled that which was spoken by Jeremiah the prophet. Having related the killing of the children, here the Evangelist, according to his custom, presents the prophecy that foretold this event, which is: A voice in Ramah was heard of lamentation, of mourning and weeping, of Rachel weeping for her children, and refusing to be comforted for them, because they are not (Jeremiah 31:15).

It is to be observed that, as Jerome says, wherever a passage of the Old Testament is cited by the Apostles and the Evangelists, it need not always be quoted word for word, but as the Holy Ghost gave them to write, and sometimes the meaning is adapted for our understanding. 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 (Jeremiah 31:15). And the meaning is the same.

It should be considered to what this passage refers. This is one of those passages quoted in the Gospel which, although it has a literal sense, is also a figure of what happened in the New Testament. Therefore, for its understanding, some history must be considered, which is read in Judges 21. There it is said that, on account of a sin committed regarding the wife of a Levite, nearly the whole tribe of Benjamin was exterminated. It is said that in that place there was great wailing, such that it was heard from Gibeah as far as Ramah, a distance from Bethlehem of twelve miles. In this, it is said that Rachel wept because she was the mother of Benjamin; this is figurative speech, namely, to express the greatness of her sorrow.

But this is a prophecy concerning a past event. In another sense, it is a prophecy of a future event in two ways. First, it can be referred to the captivity of Israel, who, when they were being led into captivity, are said to have wept on the road near Bethlehem; and then it is said that Rachel wept because she was buried there.

This is said in the same manner of speech by which a place is said to weep for the evil deeds that happen in it. Therefore, the Prophet wishes to say that just as there was sorrow and mourning when the tribe of Benjamin was exterminated, so there was to be another very great sorrow at the time of the captivity.

It is explained in a third way as follows: the Evangelist takes the fact of the killing of the Innocents and expands upon this sorrow in four aspects: how the sorrow was widespread in many places, how numerous the sorrows were, the reason for the sorrow, and the sorrow’s inconsolability.

Therefore, he says, A voice in Ramah. Ramah is a certain city in the tribe of Benjamin (Joshua 18) and can be taken for the city of Leah. Here, however, it is taken for a high place, and this can be explained in two ways.

First, it is as follows: A voice brought forth on high was heard, because a voice that is in a high place goes far and wide: Get thee up upon a high mountain, thou that bringest good tidings to Sion: lift up thy voice with strength (Isaiah 40:9). Or “it was heard on high” means in heaven before God: The prayer of him that humbleth himself shall pierce the clouds: and till it come nigh he will not be comforted: and he will not depart till the most High behold . And again, Do not the widow’s tears run down the cheek, and her cry against him that causeth them to fall? .

Lamentation can be referred to the crying of the infants killed. And great mourning can be referred to the mothers’ lamentation. Or both can be referred to the children: there was lamentation because the soldiers lifted them up; there was mourning because their throats were cut. The grief of the mothers was greater than the multitude of the children. Moreover, the mothers’ grief was continually present, but the children’s was brief. For this reason it says in Zechariah 12:10, They shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.

Likewise, he expands upon the reason for the sorrow, namely, the death of the children. Thus, Rachel weeps.

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

This is solved in three ways. First, it can be answered that Rachel was buried near Bethlehem (Genesis 35:15). And so she wept for her children in the way a place is said to weep: Be astonished, O ye heavens at this, and ye gates thereof, be ye desolate, saith the Lord (Jeremiah 2:12).

Alternatively, it may be solved otherwise. It was related above that Herod killed the children in Bethlehem and in all the surrounding regions, etc. But Bethlehem was on the frontier of two tribes, namely, Judah and Benjamin; thus, those who were killed were of the tribe of Benjamin, and so the objection ceases, as Jerome expounds.

Augustine, however, explains this differently. He says that it is usual that when someone has experienced favorable things, he grieves more when adversities come. Now Leah and Rachel were sisters, and those who were killed were Leah’s children. And thus they were killed bodily, lest they be punished eternally, as in the event at Gibeah. Therefore, it is said she wept from seeing her own children killed and damned.

Or, by Rachel, the Church is symbolized, because Rachel means ‘seeing God,’ and the Church sees by faith. The Church weeps for her children, not because they were killed, but because through them she could have acquired other children. Or she does not weep for those killed, but for those who are killing.

The inconsolability of the sorrow follows: And she would not be comforted. This phrase can be explained in multiple ways. First, it can be explained as referring to the people who lived at that time.

For comfort should be present as long as some remedy can be expected. But when one cannot be expected, there is no comfort, as is evident in the hopelessly sick. Thus, he says, referring to the belief of the mothers, Because they are not—because, in fact, they do not appear: The boy doth not appear (Genesis 37:30). Or, she would not be comforted, because they are not, meaning, as it were, that they were not truly lost to God. For comfort is not due except for evils. Therefore, according to this view, this phrase refers to the Church’s belief, which maintains that they are reigning in heaven. Thus, she rejoices concerning them as ones reigning: 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 Thessalonians 4:12). Or, she would not be comforted about the present, but she expects comfort in the future: Blessed are they that mourn: for they shall be comforted (Matthew 5:5).

Afterwards, the recalling of Christ is discussed; thus, But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph. First, the angel’s apparition is presented; second, the angel’s command; and third, the execution of the angel’s command.

Concerning the first point, the angel's apparition, three things are related. First, the time is described. Second, the person is described. Third, the manner of the apparition is described. He says, therefore, Herod was dead. This is not the same Herod who lived at the time of Christ’s death, for that Herod was this Herod’s son. Behold an angel appeared.

It should be observed that, in a mystical sense, every disturbance of the Church is ended by the persecutors’ death, because when the wicked perish there shall be praise (Proverbs 11:10). Note, likewise, that when the Jews’ unbelief is finished, Christ will return to us: And so all Israel shall be saved (Romans 11:26).

Behold he appeared. It is to be observed that such is the divine arrangement for angels and men that divine illuminations do not come to us except through angels: They are all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation (Hebrews 1:14). Therefore, Christ also, as man, willed to be heralded by angels. The manner is where it is said, in sleep to Joseph in Egypt. The command is where it is said, Arise and take the child. He does not say “son,” nor “wife,” but the child, so that the Child’s dignity and the mother’s virginal integrity might be indicated. This signifies that Joseph was not given to her for carnal intercourse, but for service and guardianship.

Afterwards, he gives the reason for the command: For they are dead that sought the life of the child.

But it may be asked, why does he say, they are? For only Herod was dead.

This is solved in two ways. First, because Herod had done so many wicked deeds, the Jews were rejoicing over his death. Foreseeing this, he commanded his sister, while he was still living, to kill the most prominent men of the Jews at his own death; and these men had sought the Child’s life with Herod. And so it reads, they are dead that sought the life of the child.

Alternatively, it can be solved otherwise. It is the custom of Sacred Scripture to use the plural for the singular; thus, they are dead means "he is dead," etc. Note that from the passage, that sought the soul of the child, the error of Apollinarius is refuted, who said that the divinity was in Christ in place of His soul.

The execution of this command is related: Who arose and took the child and his mother. Regarding this, the Evangelist does three things. First, he shows how Joseph returned into the land of Israel. Second, he shows what part he avoided. Third, he shows in what part he lived, where it is said, And being warned in sleep, retired into the quarters of Galilee.

He says, therefore, Who arose. It should be observed that the angel did not say, “Go into the land of Judah,” or “Into Jerusalem,” but generally, Into the land of Israel, a designation in which Galilee can also be understood. Thus, it can be said that Joseph entered the borders of the land where Judah lived. Afterwards, it is told which area he avoided, where it is said, But hearing that Archelaus reigned in Judah.

At this point, the history of Herod should be noted. This Herod had six sons and, before his death, he killed Alexander and Aristobulus. But soon before his own death, he commanded that Antipater be killed. Thus, three remained, among whom Archelaus was the firstborn, and he acquired the kingdom for himself. Eventually, having been accused by the Jews before Caesar Augustus, his kingdom was taken away from him and divided into four parts. Archelaus had two parts, and other men divided the two other parts among themselves, so that Herod Antipas had one tetrarchy and Philip had another, as is stated in Luke 3. This Archelaus was sent into exile after nine years of his reign.

And being warned in sleep. The angel had first said that he should go into the land of Israel. But because Joseph had not yet understood, the angel, who before had revealed this indeterminately, now does so determinately. This is expressed: And being warned… retired into the quarters of Galilee.

But there is an objection. Just as Archelaus was reigning in Judea, so Herod (Antipas) was reigning in Galilee. However, one must say that this was immediately after Herod the Great’s death, when Archelaus initially possessed the whole kingdom, because the division was made afterwards.

But then it is also inquired, why did he not fear Archelaus? The answer is that the seat of the kingdom was in Jerusalem; therefore, Archelaus was almost always residing there.

But it is inquired, why is it said in Luke 2:41 that every year they were bringing the Child to Jerusalem? Augustine resolves this question, saying that they were safely bringing Him with the large crowd going up at that time; but He would have been in danger if He had stayed there for a long time.

Likewise, it is asked why the Evangelist intimated that Joseph came to Nazareth almost unexpectedly, while Luke 2:39 says that he had his own house in Nazareth. The answer is that the angel had told him he should go into the land of Israel, which, taken strictly, did not include Galilee or Nazareth. Joseph understood the angel’s words in this way and, therefore, was not planning to go to Nazareth.

That it might be fulfilled which was said by the prophets: That he shall be called a Nazarene. This is not found written, but it can be said that it is inferred from many places. Accordingly, the word Nazarene is interpreted as ‘saint,’ and Christ is called the Saint: Until the saint may be anointed (Daniel 9:24). Thus it is distinctly said, By the prophet. Or it can be said that by Nazarene is meant ‘flowery.’ This meaning is used in Isaiah 11:1: And there shall come forth a rod out of the root of Jesse, and a flower shall rise out of his root, etc.; and this agrees with what is said in Song of Solomon 2:1: I am the flower of the field, and the lily of the valleys.