Thomas Aquinas Commentary Matthew 2:13-23

"Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him. And he arose and took the young child and his mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son. Then Herod, when he saw that he was mocked of the Wise-men, was exceeding wroth, and sent forth, and slew 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 exactly learned of the Wise-men. Then was fulfilled that which was spoken through Jeremiah the prophet, saying, A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child`s life. And he arose and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judaea in the room of his father Herod, he was afraid to go thither; and being warned [of God] in a dream, he withdrew into the parts of Galilee, and came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene." — Matthew 2:13-23 (ASV)

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.