3 Saturday after Nativity

What spite! When good is done to them they become enraged. Jesus withdrew, as it was not yet the time for His Passion, and also to spare them from falling to the crime of murder. He did this to show that it is not God-pleasing to throw oneself into danger. Notice the word "departed"; it is when they departed from God that they plotted to destroy Jesus. For no one who abides in God would plot such things.

He does not want to be made known so that He might soften the spite of the Pharisees, for He was eager to heal them in any way possible.

And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence.

(Verse 15 and following) But Jesus, knowing this, departed from there, and many followed him, and he healed them all. And he commanded them not to make him known, so that what was spoken by the prophet Isaiah might be fulfilled, saying, Knowing their plot, that they wanted to destroy their Savior, he departed from there, in order to take away from the Pharisees the opportunity for wickedness against himself.

What does it mean that it is written in Matthew: 'A bruised reed shall he not break, and smoking flax shall he not quench' (Matthew 12:20). For the explanation of this passage, the whole testimony that Matthew takes from the Prophet Isaiah must be set forth, even the words of Isaiah (Isaiah 42): according to the Septuagint interpreters and the Hebrew itself, to which Theodotus, Aquila, and Symmachus agree. Thus of the four Evangelists, only Matthew relates: "And Jesus knowing it, retired from thence: and many followed him, and he healed them all. And he charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying: Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles." (Chapter 12, verses 15-18) He will not strive, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and smoking flax he will not extinguish, until he brings forth judgment unto victory. And in his name the Gentiles will hope" (Matthew 12:15 and following). For which in Isaiah, according to the Septuagint interpreters, it is thus written: "Jacob my servant, I will uplift him. My chosen one, my soul has received him. I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break: and smoking flax he shall not extinguish: but he shall bring forth judgment unto truth. He shall shine, and shall not be broken, until he set judgment in the earth: and the countries shall wait for his law." However, we translate it from Hebrew like this, "Behold my servant, I will uphold him; my chosen, my soul has delighted in him. I have given my spirit upon him: he shall bring forth judgment to the Gentiles. "He will not cry out, nor raise his voice, nor make it heard in the street. A bruised reed he will not break, and a smoldering wick he will not snuff out. In truth he will bring forth justice. He will not grow faint or be discouraged till he has established justice on the earth; and the islands will put their hope in his law." This shows that the Gospel writer Matthew, not bound by authority of the old interpretation, dismissed the Hebrew truth and brought forth to the nations, educated in the Law of the Lord, the things he had read in Hebrew as if he were a Hebrew among Hebrews. For if it is to be taken thus, as the Seventy Interpreters have given it: Jacob is my servant, I will receive him; Israel is my chosen, my soul has received him, how do we understand that it has been fulfilled in Jesus, what has been written concerning Jacob and Israel? We read that Blessed Matthew did this not only in this testimony, but also in another place: Out of Egypt I called my son (Hosea 11:2): for which the Seventy translated: Out of Egypt I called his sons. Certainly, if we do not follow the Hebrew truth, it is evident that it does not pertain to the Lord and Savior. For it follows: but they sacrificed to Baalim. And that which is less in the assumed testimony in the Gospel: it shall shine and not be shaken, until he shall place judgment upon the earth, seems to have happened by the error of the first writer who, reading the higher sentence to be finished in the word judgment, thought that the final word of the lower sentence was judgment, and he omitted a few words which were in the middle, that is, between judgment and judgment. And again, that which is read among the Hebrews: And in his law shall the islands hope, Matthew, interpreting the sense rather than the words, put for law and islands, a name and nations. And not only in the present place, but wherever the testimonies of the Evangelists and Apostles from the old Instrument have been brought forth, it should be observed more diligently: not that they followed words, but the sense: and where they differ from the Hebrew in the Septuagint, they expressed the Hebrew sense in their own words. Therefore, the Child of the almighty God, according to the dispensation of assumed flesh, which is sent to us, is called the Savior. To whom and in another place the Father says: It is great for you to be called my child, to gather the tribes of Jacob (Isai. 49.3). This is the vineyard of Sorec, which is interpreted as chosen. This is the beloved son, in whom the soul of God is pleased; not because God has a soul, but because every affection of God is shown in the soul. And it is not surprising if the soul is named in God, when all the members of the human body, according to the laws of tropology, and various intelligences, are said to have it. He also placed his spirit upon him: the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the Fear of the Lord (Isaiah 11): He who descends upon him in the form of a dove, about whom John the Baptist narrates having heard from God the Father: "The One upon whom you see the Holy Spirit descending and remaining upon, He is" (John 1:33). And He will announce judgment to the Gentiles; concerning whom it is also written in the Psalms: "Give the king your justice, O God, and your righteousness to the son of a king" (Psalm 71:1). He Himself speaks about it in the Gospel: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He will not contend: like a lamb led to the slaughter: He will not argue in the hearing. Nor will he cry out, in accordance with what the Apostle Paul writes: Let all clamor, and anger, and bitterness be taken away from you (Ephesians 4:31). He will not cry out: because Israel did not do justice, but cry out. Nor will anyone hear his voice in the streets or outdoors. For all the glory of the daughter of the king is within (Psalm 44:14): And, Narrow, and cramped is the way that leads to life (Matthew 7:14). Therefore his voice is not heard in the streets, where wisdom confidently acts, not entering a broad and spacious way, but accusing and condemning. And so he spoke to those who were outside, not in his own voice, but in parables: 'The reed, he said, shaken does not break; or, as the Septuagint translated, the broken reed not to be crushed. The broken reed that was once vocal, and sang in praise of the Lord, is called Israel, who, because he stumbled on a corner stone and fell on it, was broken in it; therefore it is said of him: Rebuke, O Lord, the beasts of the reed (Ps. 67. 31): and in the volume of Jesus he is called the torrent of the cane, that is, of the reed; who has turbid waters, which Israel chose, despising the purest streams of the Jordan: and turning his mind back to Egypt, and desiring the marshy and swampy region, and pumpkins, and onions, and garlic, and cucumbers, and the pots of Egyptian flesh, is rightly called a broken reed by Isaiah: he who wants to lean on which, his hand will be pierced. For whoever, after the advent of the Lord and Savior and leaving behind the spirit of interpreting the Gospel, rests in the death of Jewish literature, all the works of that person are harmed. Even smoking linen will not extinguish a people gathered from the nations who, with the ardor of natural law extinguished, are wrapped in the bitter smoke, which is hurtful to the eyes, and enveloped in the darkness of errors. He who not only did not restrain and reduce to ashes, but on the contrary, from a small spark, and almost dying, raised the greatest fire; so that the whole world burned with the fire of the Lord and Savior, whom he came to send upon the earth, and in all desires to burn (Luke 12:49). According to the tropology, what we see in this place, we have briefly noted in the Commentaries of Matthew. But he who has not broken the bruised reed, and has not extinguished the smoking flax, has also brought judgment unto victory (Isai. 42:3), whose judgments are true, justified in themselves (Psalm 18), so that he may be justified in his words and may overcome in judgment (Psalm 50), and so that the light of his preaching may shine in the world, not be crushed by anyone, and may overcome all snares, until he establishes judgment on earth and that which is written may be fulfilled: 'Thy will be done on earth, as it is in heaven' (Matthew 6:10). And, in his name shall the Gentiles hope (Isaiah 11:10); or the islands shall hope in his law (Ibid. 42:4). For just as the islands are struck by the blast and rush of winds and frequently buffeted by storms, but they are not overturned, as an example of the Gospel house built on a sturdy foundation of rock (Matthew 7; and Luke 6), so the Churches, which hope in the law and in the name of the Lord and Savior, speak through Isaiah: I am a strong city, a city that cannot be taken (Isaiah 27:3, LXX).

Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin.

"But when Jesus knew their devices, He withdrew Himself," it is said, "from them." Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored.

But do thou observe, I pray thee, how He neither desists from His tender care over the infirm, and yet allays their envy. "And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man." Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.

To the extent that one draws near to Jesus, one does not hold counsel, for no counselor of evil things draws near to Jesus. But when others go out, departing from Jesus, they hold counsel to destroy Jesus, to destroy the Light, the good Way, the Life, the Treasure, the Pearl, Love itself and Peace. If anyone destroys these, he is called a "son of destruction." But "Jesus, aware of this, withdrew from there." He had no reason to remain around the sons of destruction. They sought to destroy him, but we, who were not seeking, have found him. This recalls the words of the prophet: "I am found by those who do not seek for me; I have been made manifest to those who were not asking after me." For he came "to the lost sheep of the house of Israel" who had forgotten their own Shepherd. So Jesus withdraws, not fearing their judgment but to dispel evil. And, lest anyone should suppose that it was through fear that he had withdrawn, Jesus healed everyone, displaying his almighty power. But, as one who does what is fitting, without pride, he sent them away, telling them not to publicize this.

Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for It cannot he that a Prophet should perish out of Jerusalem, (Luke 13:33) as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, And there followed him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, And he healed them all.

Jesus, aware of this, withdrew from there. Here he states how he escaped their snare: first, the departure is mentioned; secondly, the fruit. Why did he depart? Because it was not yet the time to suffer. He also departed in order to give his own the occasion for fleeing, as was stated above (c. 10). Likewise, to show that he was man; and in order not to incite them. For it is the sign of a good preacher that when he sees men moved and excited, he dismisses them, as it says in Sirach (8:13): "Do not kindle the coals of a sinner, lest you be burned in his flaming fire." And many followed him; hence he came to those who loved him and willingly listened to him: "My sheep hear my voice" (Jn 10:3). And he healed them: "For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men" (Wis 16:12); "He sent forth his word and healed them" (Ps 107:20).

He ordered those whom he healed to be silent. Was it silence about the healing that he ordered? Not at all. For the salvation that was given to each one was its own testimony. But by ordering it to be kept secret Jesus also shunned boasting about himself. It was better that knowledge of him remains in himself. So he admonished them to remain silent about him. The observance of silence springs from that about which one must keep silent.

On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent.

In this also He instructs us, that when we have done any thing great we are not to seek praise abroad.

And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state.

How? He ordered them not to make him known. Why? In order to give us an example to avoid human glory, as it says above (6:1), and to spare the Pharisees, who were slandering him for his actions.

Then, lest thou shouldest be confounded at what is going on, and at their strange frenzy, He introduces the prophet also, foretelling all this. For so great was the accuracy of the prophets, that they omit not even these things, but foretell His very journeyings, and changes of place, and the intent with which He acted therein; that thou mightest learn, how they spake all by the Spirit. For if the secrets of men cannot by any art be known, much more were it impossible to learn Christ's purpose, except the Spirit revealed it.

And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, Behold my servant, may be referred to the place in which the Father had said above, This is my Son. (Mat. 3:17.) The words, I will put my Spirit upon him, is referred to the descent of the Holy Spirit upon the Lord at His baptism; He shall declare judgment to the Gentiles, to that which He says below, When the Son of Man shall sit in the seat of his Majesty. (Mat. 25:31) What he adds, He shall not strive nor cry, refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. He shall not break the bruised reed, refers to His shunning His persecutors that they might not be made worse; and that In his name shall the Gentiles hope, refers to what Himself says below, Go ye, and teach all nations. (Mat. 28:19)

Matthew brings in the prophet as a witness to Jesus' meekness (Is. 42:1-4). For whatever the Jews want, he says, Christ will do. If they do not want Him to be made known, then He will not make Himself known. He will not stand up against them like one seeking renown, nor will He dispute contentiously. He will bid the multitudes not to make Him known, but He will also proclaim judgement to the Gentiles, that is, He will teach the Gentiles. For "judgement" (krisis) is teaching, knowledge, and discernment (diakrisis) of the good. Or, in another sense, He will also proclaim the coming judgement to the Gentiles who have never heard of this judgement. "Neither shall any man hear His voice in the streets." For He did not teach in the middle of the market place, as did the vainglorious, but in the temple and in the synagogues and on the mountain and along the shores.

This was to fulfill what was spoken by the prophet Isaiah. Here he cites a text from Isaiah (42:1). And it should be noted that some apostles cite texts according to the Hebrew version, some according to the Septuagint, and some merely expressed the sense of the words. And he does three things. First he describes the human nature, when he says, Behold, my servant [boy], because he was a boy: "The boy Jesus stayed behind in the temple" (Lk 2:43). He is also called a boy from his purity, because "He did not sin, nor was there found deceit in his mouth" (1 Pt 2:22). Or in the sense that a servant is called a boy; hence, Behold the boy, a servant in a servant's form: "He emptied himself, taking the form of a servant" (Phil 2:7). The chosen one, whom I have chosen. Note that in every holy man are three things: divine election, love and the effect, which is grace. These are in man in one way, in God in another way. In man grace is first; then he loves, and after that he chooses. But in God is the converse, because man's will does not cause grace; its cause is God's love and will. Therefore, he first chooses whom he wills to be good; secondly, he loves; thirdly, he gives the grace.

(De Civ. Dei, xx. 30.) Seeing He preached the judgment to come which was hidden from the Gentiles.

Through Isaiah the prophet the person of the Father states this: "I shall put my Spirit upon him." The Spirit is not placed upon the Word of God nor upon the only begotten Son who proceeds from the Father but upon the One about whom it is said, "Here is my Son."

(Verse 18.) Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive, nor cry out. Through the prophet Isaiah, this is spoken in the person of the Father: I will put my spirit upon him (Isaiah 42:1). The spirit is not placed upon the Word of God, nor upon the only begotten, who proceeded from the Father's bosom, but upon him of whom it is said: Behold my servant (ibidem).

But the Holy Spirit is put, not on the Word of God, but on the Only-Begotten, who came forth from the bosom of the Father; on Him, that is, of whom it is said, Behold my servant. And what He will do by Him He adds, And he shall declare judgment to the Gentiles.

The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles "a great door and effectual;" he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For "behold," saith He, "my servant, whom I have chosen, my beloved, in whom my soul is well pleased." Now if He chose Him, not as an adversary doth Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects.

Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

Whom I have chosen, he says, for a work which none else has done, that He should redeem the human race, and make peace between God and the world. It follows, My beloved, in whom my soul is well pleased, for He alone is the Lamb without spot of sin, of whom the Father speaks, This is my beloved Son, in whom I am well pleased. (Mat. 17:5)

The Lord Jesus Christ is called the servant of the Almighty God, not in respect of His divinity, but in respect of the dispensation of the flesh which He took upon Him, because by the cooperation of the Holy Spirit He took flesh of the Virgin without stain of sin. Some books have, Elect, whom I have chosen, for He was chosen by God the Father, that is, predestinated that He should be the Son of God, proper, not adopted.

That he says, My soul, is not to be understood as though God the Father had a soul, but by way of adaptation, showing how God is disposed towards Him. And it is no wonder that a soul is ascribed to God in this manner, seeing that all other members of the body are likewise.

Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin; and as soon as He became man, He took the fulness of the Holy Spirit.

Hence, according to this he presents three things: first, the choice. He says, therefore, Behold my servant whom I have chosen, and this in regard to a twofold choice, which belongs to Christ according to his human nature. For he was chosen for two things, namely, to be Son of God: "who was predestinated son of God..." (Rom 1:4); "Blessed is he whom you chose and brought near" (Ps 64:4). Secondly, he was chosen for the work of human redemption: "God so loved the world, that he gave his only begotten Son..." (Jn 3:16). Likewise, he chose in order to love; hence it says, my beloved, for if he loves certain ones, he loves him with a special love: "For it is not by measure that the spirit was given to him" (Jn 3:34); hence he says, with whom my soul, i.e., my will, is well pleased. This is a special love, because the will is not at rest except where it finds something pleasing. But nothing is pleasing except through grace, and nothing pleasing was absent from Christ; hence above (3:17): "This is my beloved Son, in whom I am well pleased."

Then he mentions the conferring of grace: I will put my spirit upon him, as Joel (2:28) says: "I will pour out my spirit on all flesh." But in Christ he poured out not only from the Spirit but the whole Spirit, as it says in John (3:34): "For it is not by measure that the Spirit was given to him"; "The Spirit of the Lord shall rest upon him" (Is 11:2). And this, in as much as he has the form of a servant.

But what will he do? What office will he have? He will proclaim judgment to the gentiles, i.e., he will teach the gentiles God's judgments. Of old the Jews gloried in being God's special people; hence they said: "He has not dealt thus with any other nation; they do not know his judgments" (Ps 147:20). But that was said of the gentiles. Hence he shall proclaim to the gentiles materially, because he received the power to judge the gentiles: "He is the one ordained by God to be judge of the living and the dead" (Acts 10:42); "The Father has given all judgment to the Son" (Jn 5:22). But is he suitable, because in judging two things are required, namely, clemency and justice? And he showed both: first, that he has clemency. And because clemency can exist in words and in deeds, and some, even though incapable of doing anything, complain in words, he removes this from him.

Those who teach "in the streets" do this, not for the sake of helping anyone but out of egotism and to hoodwink the gullible. The result of this is that everyone views them with suspicion and they fail to reach the goal of their teaching. Thus the Savior taught us these lessons not only by word. His way of life also taught us not to scream nor to show off but to lead a public life in respect to virtuous actions. For a talkative disposition would be most harmful for us. It is the opposite that is most useful and beneficial.

(Verse 19.) Neither will anyone hear his voice in the streets. For the way is broad and spacious that leads to destruction, and many enter through it (Mat. 7:13). Those who do not hear the voice of the Savior are many, because they are not on the narrow path, but on the spacious one.

For the way is broad and wide which leads to destruction, and many walk in it; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way.

Then proclaiming His meekness, he saith, "He shall not strive nor cry." For His desire indeed was to heal in their presence; but since they thrust Him away, not even against this did He contend.

The Greek πλατεῖα, is in Latin called 'latitudo.' No one therefore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships.

If He "neither did contend nor shout, nor was His voice heard abroad," who "crushed not the bruised reed"-Israel's faith, who "quenched not the burning flax" -that is, the momentary glow of the Gentiles-but made it shine more by the rising of His own light,-He can be none other than He who was predicted.

Hence he says, he will not wrangle; "When he was reviled, he did not revile" (1 Pt 2:23). And what is said in Proverbs (20:3) well suits him: "It is an honor for a man to keep aloof from strife." Of course, some do not wrangle, but they murmur. But he will not do this, because he will not cry aloud. Hence Isaiah (53:7): "Like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, he opened not his mouth." Crying aloud proceeds from emotion, and the Apostle commands the Ephesians (4:31): "Let all anger and clamor be put away from you." Some do not cry aloud, but they complain. This is taken away: nor will anyone hear his voice in the streets. Those who walk in the path of sinners make their voice heard in the streets: "The stones of the sanctuary lie scattered at the head of every street" (Lam 4:1); "Wisdom cries aloud in the street" (Pr 1:20). Yet he will not be heard among them. Or, in another way: by the streets is meant the gentiles, because they are outside the sanctuary. And although Christ willed to be preached to the gentiles, he himself did not preach to them in person. Hence he is not heard in the streets, i.e., among the gentiles. Thus, therefore, was he patient in word.

(ubi sup) So He neither bruised nor quenched the Jewish persecutors, who are here likened to a bruised reed which has lost its wholeness, and to a smoking flax which has lost its flame; but He spared them because He was not come to judge them, but to be judged by them.

(Quaest. Ev. i. 3.) In the smoking flax it is observed, that when the flame is out it causes a stink.

There was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk's habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God's providence, Apollo met him. Seeing he was so upset and sad, he said to him, 'Son, why are you so unhappy?' The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, 'It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.' When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, 'Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God's mercy. Do as I say and go back to your cell.' The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, 'Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.' As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, 'Where are you going? Why are you so upset?' When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, 'Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil's attack but instead you drove him to despair. You did not remember the wise man's saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour's parable, "You should not break the bruised reed, nor quench the smoking flax" (Matt. 12:20). No one can endure the enemy's clever attacks, nor quench, nor control the leaping fire natural to the body, unless God's grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.

But even amid this desire to keep silent about himself, the purpose of Jesus' words was fulfilled through Isaiah. About his prophecy I now give you the following important reminder: Jesus was loved by God and was pleasing in his Father's will. The Spirit of God was upon him. Judgment was made known to the Gentiles by him. The reed that was crushed was not broken, and the smoking wick was not extinguished. This means that the frail, shaken bodies of the Gentiles were not worn out but rather preserved to salvation. The meager flame only smoking now on the wick was not extinguished. The spirit of Israel was not removed from the rest of the ancient story of grace. The capability of restoring all the light exists in the time of repentance. But that was appointed within the statutes of a fixed time, "till he brings justice to victory." When the power of death was removed, he would bring judgment at the return of his splendor to the Gentiles who would believe in his name through faith.

Or, he means this bruised reed that is not broken, to show that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. He shall not quench a smoking flax, shows the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the whole flame thereof in a day of penitence.

Or, Until he shall send forth judgment to victory, that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour.

The one who does not stretch out a hand to a sinner and does not carry a brother's load breaks the crushed reed. And the one who despises the small spark of faith in children extinguishes the smoking wick. Christ did neither of these. He came for this purpose: to save those who were perishing.

(Verse 20, 21.) He will not break a bruised reed, and he will not extinguish smoking flax, until he brings forth judgment to victory. And in his name the Gentiles will hope. He who does not reach out his hand to the sinner, nor carries the burden of his brother, he breaks the bruised reed. And he who despises the small spark of faith in the little ones, he extinguishes smoking flax. Christ has done neither of these; for this is why he came, to save what was lost.

He that holds not out his hand to a sinner, nor bears his brother's burden, he breaks a bruised reed; and he who despises a weak spark of faith in a little one, he quenches a smoking flax.

(Ep. 121.2.) Or, the reverse, He calls the Jews a bruised reed, whom tossed by the wind and shaken from one another, the Lord did not immediately condemn, but patiently endured; and the smoking flax He calls the people gathered out of the Gentiles, who, having extinguished the light of the natural law, were involved in the wandering mazes of thick darkness of smoke, bitter and hurtful to the eyes; this He not only did not extinguish, by reducing them to ashes, but on the contrary from a small spark and one almost dead He raised a mighty flame.

And intimating both His might, and their weakness, he saith, "A bruised reed shall He not break." For indeed it was easy to break them all to pieces like a reed, and not a reed merely, but one already bruised.

"And smoking flax shall He not quench." Here he sets forth both their anger that is kindled, and His might that is able to put down their anger, and to quench it with all ease; whereby His great mildness is signified.

What then? Shall these things always be? And will He endure them perpetually, forming such frantic plots against Him? Far from it; but when He hath performed His part, then shall He execute the other purposes also. For this He declared by saying "Till He send forth judgment unto victory: and in His name shall the Gentiles trust." As Paul likewise saith, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled."

But what is, "when He sends forth judgment unto victory?" When He hath fulfilled all His own part, then, we are told, He will bring down upon them His vengeance also, and that a perfect vengeance. Then shall they suffer His terrors, when His trophy is gloriously set up, and the ordinances that proceed from Him have prevailed, and He hath left them no plea of contradiction, however shameless. For He is wont to call righteousness, "judgment."

Or, Until that judgment which was being done in Him should come forth to victory. For after that by His resurrection He had overcome death, and driven forth the prince of this world, He returned as conqueror to His kingdom to sit on the right hand of the Father, until He shall put all His enemies under His feet.

He did not eagerly contend with the folly of the rulers, nor did he scream and provoke them to anger against himself. Rather, with gentleness Jesus withdrew slowly so that he might not, in confuting them, cause them to be destroyed while they were still weak in soul like "a bruised reed" or like "smoking flax," that is, very close to being snuffed out. He bore with them patiently, so as not to reduce them to utter oblivion on account of their weakness, until he had fulfilled the purpose of his dispensation,that is, to bring judgment to a full end. By this dispensation all the nations would come to believe.

He could have crushed the Jews, he says, like a broken reed, and could have quenched their anger like a smoldering wick, but Jesus did not wish to do so until He had fulfilled His dispensation and defeated them in every way. For this is the meaning of what follows.

So that the Jews would have no excuse, Christ endured all things, so that later He might condemn and overcome those who could say nothing in their own defense. What did He not do to win them over? But the Jews were not willing; therefore the Gentiles shall hope in Him.

And also in deed: he will not break a bruised reed. And this in two ways: for it can be referred specifically to the Jews; secondly, in a general sense to all. In regard to the Jews there were two things in them, namely, a royal power and priestly dignity. Royal power is signified by the reed, which had already been broken, because they were subject to the Romans; therefore it was easy for him thus to break the reed. And the reed is a good comparison, because it is easily moved, as it says above (11:7): "What did you go out to the desert to see? A reed shaken by the wind?"

Or quench a smoldering wick. By the smoldering wick is signified the priesthood; hence a priest wears linen vestments. Also smoldering, for smoke is extinguished by fire. Again, smoke comes from a weak fire and dissipates rather than consumes; hence an offensive smell is produced. Therefore they were like a smoking wick, because they had not lost the faith completely; yet they did not have enough to restrain them from evils. Hence, although he could justly extinguish them, he did not quench the smoldering wick. Furthermore, it is explained in another way in regard to everyone, so that by the bruised reed are understood sinners. By the smoldering wick, which has a bit of heat, are understood those not in sin, but they are lukewarm toward good and have some grace. Hence he wants to say: He does not close the way of salvation to sinners; hence he says in Ezekiel (18:28): "Have I any pleasure in the death of the wicked?" Again, if a person has grace, he will not extinguish it. Hence in this is given an example that we should not extinguish but rather foster anyone's grace, which the Lord has given to him.

Furthermore, he will not pass judgment, until he brings judgment to victory. And this can be applied in particular to the Jews, namely, when he shall have overcome all, because they charged that he cast out devils by Beelzebub; and he refuted them and passed judgment on them. And this was fulfilled through Titus and Vespasian.

(De Civ. Dei, xx. 30.) This last we now see fulfilled; and thus this which cannot be denied establishes the truth of that which some have denied through ignorance, the last judgment namely, which He will hold upon earth, when he Himself shall come from heaven. For who could have expected that the Gentiles would have hope in Christ's name, when He was in the hands of His enemies, when He was bound, scourged, set at nought, and crucified; when even His disciples had lost that hope which they had begun to have in Him? That which one thief hardly hoped on the cross, the nations scattered far and wide now hope. And that they may not die for ever, they are marked with that very cross on which he died. Let none then doubt that the last judgment will be by Christ Himself.

But not to this will His dispensation be confined, to the punishment of unbelievers only, but He will also win to Himself the whole world. Wherefore He added, "And in His name shall the Gentiles trust."

Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

But when the same prophet represents to us even nations sometimes estimated as "the small dust of the balance," and as "less than nothing, and vanity," and sometimes as about to hope and "trust in the name" and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean's limits, and from the heaven which is over us all.

And not only will that happen, but after their destruction the gentiles will hope in his name. Hence Genesis (49:10): "He will be the expected of the nations." Or another way: Thus he curbs his will, but when the enemy, death, is destroyed, all the gentiles will cling to him; and this will be on the day of judgment.

First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit.

And it happened when he entered the house of a certain ruler of the Pharisees on the Sabbath to eat bread, and they watched him closely, and behold, there was before him a certain man suffering from dropsy. The disease of dropsy takes its name from a watery humor. For in Greek, ὕδωρ means water. It is a subcutaneous liquid born from a defect of the bladder, with swelling, and foul breath. It is peculiar to the dropsical person, the more the disordered humor abounds, the more they thirst. And so it is rightly compared to him whom the flowing excess of carnal pleasures oppresses. It is compared to the avaricious rich man, who, the more abundant his riches are, which he does not use well, the more ardently he covets such things.

And it came to pass, when he entered into the house etc. Above he refuted those slandering Christ's miracles in a council; here he openly refutes them at a banquet. For in these two places especially detraction and scrutiny were accustomed to occur, namely in councils and at banquets. This part, which contains the present chapter, is divided into three parts. In the first of which he refutes the Pharisees who were watching; in the second he instructs the guests reclining at table, at that place: And he said also to those who were invited: and in the third he teaches the crowds following after, at that place: And great multitudes went with him.

First, the Pharisees who were watching are refuted, concerning which three things.

Concerning the refutation of the watchers, he proceeds in this order: because first is set forth the watching of the Pharisees: second is added the exposure of those observed, at that place: And behold, there was a certain man who had the dropsy: and third, the refutation of those exposed, at that place: And he took him and healed him. The watching of the Pharisees, by which they were watching Christ, is described with respect to two things, namely with respect to the kindness of Christ and the malice of the Pharisees.

As regards Christ's kindness, therefore, he says: And it came to pass, when he went into the house of one of the chief Pharisees on the Sabbath to eat bread, in which Christ's wondrous kindness appears: great in this, that he dwelt among mortal men, though he was God; Baruch 3: "This is our God, and no other shall be esteemed in comparison to him." "Afterward he was seen upon earth and conversed with men." Greater indeed, because he dwelt among his own persecutors: whence was fulfilled in him that saying of Ezekiel 2: "Son of man, unbelievers and subverters are with you, and you dwell among scorpions." But the greatest kindness, because he dwelt among them even to intimate fellowship, so that there might be fulfilled that saying of Revelation 3: "I stand at the door and knock: if anyone shall open to me, I will enter in to him and will sup with him, and he with me." In this, therefore, that he entered another's house, Christ's humility is commended: in this, that it was the house of a Pharisee, his charity: in this, that he ate another's bread, Christ's own poverty: and in these things the supreme kindness is shown, by which the Most High willed to be humbled for us, the Most Just to dwell among the impious, the Most Rich to become poor among men: whence 2 Corinthians 8: "You know the grace of our Lord Jesus Christ, that, though he was rich, for your sake he became poor, that by his poverty we might be made rich."

Second, however, with regard to the malice of those watching, he adds: And they were watching him. The Evangelist does not say in what respect, so as to intimate that they were watching both his words and his miracles, and they were watching in order to censure and accuse him; above in the eleventh chapter: "The Pharisees and the lawyers began to press upon him vehemently and to assail his mouth, lying in wait for him and seeking to catch something from his mouth, that they might accuse him"; whence also John 15: "If they have persecuted me, they will also persecute you; if they have kept my word, they will keep yours also." They were also watching his miracles, according to what is said in Mark 3: "They watched him, whether he would heal on the Sabbath, that they might accuse him." Whence this watching proceeded from scheming malice, against which it is said in Proverbs 24: "Do not lie in wait nor seek wickedness in the house of the just, nor lay waste his rest." But because it is most difficult for a malicious man to escape the scrutiny of his neighbor, therefore it is said in Proverbs 23: "Do not eat with an envious man, and do not desire his foods, because in the likeness of a soothsayer and a diviner he judges what he does not know. Eat and drink, he will say to you; but his mind is not with you. The foods you have eaten you will vomit up, and you will lose your fair words."

He became the guest of his host to fulfill a duty. It says, "They watched him." Why did they watch him? They watched to see if he would disregard the honor of the law and so do something forbidden on the sabbath day. O senseless Jew, understand that the law was a shadow and type, waiting for the truth. The truth was Christ and his commandments. Why then do you arm the type against the truth? Why set the shadow in array against the spiritual interpretation? Keep your sabbath rationally.… Those who had the office to minister among you according to the law used to offer God the appointed sacrifices, even on the sabbath. They slaughtered the victims in the temple and performed the acts of service that were required of them. No one rebuked them, and the law itself was silent. It did not forbid people ministering on the sabbath. This was a type for us. As I said, it is our duty, keeping the sabbath in a rational manner, to please God by a sweet spiritual fragrance. As I have already said, we perform this when ceasing from sins, we offer God a life holy and worthy of admiration as a sacred oblation, steadily advancing to all virtue. This is the spiritual sacrifice well pleasing to God.

A Pharisee, of higher rank than usual, invited Jesus to a banquet. Although he knew their bad intentions, he went with him and ate in their company. He did not submit to this act of condescension to honor his host. He rather instructed his fellow guests by words and miraculous deeds that might lead them to the acknowledgment of the true service, even that taught us by the gospel. He knew that even against their will he would make them eyewitnesses of his power and his suprahuman glory. Perhaps they might believe that he is God and the Son of God, who took on our likeness but was unchanged and did not cease to be what he had been.

Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day.

The Lord, although He knew the corruption of the Pharisees, nevertheless entered into their house; He entered because He was concerned for the benefit of their souls. For they, if they had wished, could have received benefit both from His words and teaching, and from the manifestation of signs.

(ubi sup.) Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them.

(de Quæst. Evan. lib. 2. cap. 29.) Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water.

Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.

And behold, a certain man who had the dropsy. After having described the watching of the Pharisees, here secondly he describes the exposure of the observers; concerning which three things are introduced, namely: The infirmity disposing toward the exposure, the question that exposes, and the dissimulation that conceals.

First, therefore, with regard to the infirmity disposing toward the exposure of the observers, he says: And behold, a certain man who had the dropsy was before him. In the literal sense, this man with dropsy, by his manifest and grievous infirmity, was providing a way to confute and expose the perfidy of the Jews. And since the time and place presented themselves, therefore he says: And behold, as though the Lord had then brought him into their midst; whence Sirach 39: "The works of all flesh are before him, and nothing is hidden from his eyes." "Nor is it to be said: What is this, or what is that? For all things shall be sought in their time"; and afterwards: "All the works of the Lord are good, and every work he will furnish in its hour." Whence this bodily infirmity was effective for assailing and purging spiritual infirmity, because it was directly contrary to it. For this man with dropsy was before Jesus to implore mercy, which the Pharisees were opposing. For he was imploring the mercy of God because he was a man: for Sirach 18: "The mercy of God is upon all flesh"; and because he was an infirm man, according to that passage in Sirach 11: "There is a man who is feeble and in need of recovery, more failing in strength, and the eye of God has looked upon him for good"; and because he was before him, because such persons have recourse to God, and to such persons God condescends: the Psalm: "For he has looked down from his holy height; the Lord has looked from heaven upon the earth."

Now, with these things having been treated according to the letter, three things present themselves for our consideration according to the spiritual understanding, which according to the Saints can be drawn from the aforesaid words.

The first is the disease of dropsy, whose property is, as the Gloss says, that "the more one drinks, the more one thirsts"; and in this it designates every concupiscence, which can never be satisfied, and especially avarice, according to that saying of Proverbs 30: "The fire never says: It is enough." Whence it should be noted that there are seven, according to the expositors, accidents of dropsy. — The first is swelling of the body, and by this pride is understood: Deuteronomy 17: "All the people hearing it shall fear, so that no one thereafter may be puffed up with pride," etc.

The second is compression of spiritual things, and in this envy is understood, which compresses spiritual things; Proverbs 14: "Envy is the rottenness of the bones."

The third is stench in the breath, by which wrath is understood, which causes one to burst forth into abusive words; the Psalm: "Their throat is an open sepulchre; they dealt deceitfully with their tongues."

The fourth is sluggishness of the feet, by which sloth is understood: Titus 1: "The Cretans are always liars, evil beasts, lazy bellies"; and Wisdom 15: "Their feet are slow to walk."

The fifth is thirst in the appetite, by which avarice is understood; Proverbs 30: "The earth is not satisfied with water," that is, the earthly man with temporal opulence; and Ecclesiastes 5: "The covetous man shall not be filled with money." The sixth is swelling of the genitals, by which lust is designated; whence in the Psalm: "For my loins are filled with illusions, and there is no soundness in my flesh."

The seventh is infection of the skin or exterior parts, in which gluttony is understood, which is wholly concerned with caring for the skin: Philippians 3: "Whose God is their belly, and whose glory is in their shame, who mind earthly things."

When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c.

(14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees' presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.

Therefore, when the man "suffering from dropsy" came forward into the midst, the Lord looked not to avoiding giving them offense, but to bestowing a kindness on the one in need of healing. For where very great benefit is at hand, we ought not to concern ourselves with those who are foolishly scandalized.

He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.

But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

Third, as regards the dissimulation that conceals, he adds: But they were silent. They were silent because, seeing themselves caught and exposed, they feared being confounded by their own response; whence the Gloss of Bede: "Rightly are they silent who see that whatever they might say would be said against themselves. For if it is lawful, why do they watch? If it is not lawful, why do they tend their cattle?" Whence by their silence they feigned ignorance, so as to cover over their malice. A similar instance is found in Matthew twenty-one, where, when the Lord had asked concerning the baptism of John, whence it was, they refused to answer, lest they be convicted of unbelief. Whence that passage of Sirach thirty-seven could be said of them: "O most wicked presumption! whence were you created to cover over barren malice?" But when the leaves of words failed them, they had recourse to the darkness of ignorance and the failure of words; whence they were silent not from prudence, but from ignorance, which has malice joined to it; whence Sirach twenty: "There is one who is silent, not having the sense of speech; and there is one who is silent, knowing the fitting time."

But he, taking hold of him, etc. After the exposure of the observers, there is added here the confutation of those exposed, which the Evangelist describes in three ways, namely as regards the magnificence of the deed, the efficacy of the word, and the evidence of the sign.

First, therefore, as regards the magnificence of the deed, he says: But He, having taken hold of him, healed him and sent him away. In this, that He took hold of him, His humility is apparent, because He does not disdain to touch infirmities in order to teach humility; on account of which the Apostle says in Hebrews 2: "Nowhere does He take hold of angels, but of the seed of Abraham." In this, that He healed, His power is apparent; whence above in chapter six: "Power went out from Him and healed all." In this, that He sent him away, His generosity is apparent, namely to depart as a free man. For He did not reduce him to servitude on account of the benefit conferred, but sent him away to depart as a free man; the Gloss says: "He sent him away bodily healed, so that he might turn himself to the salvation of souls." Whence above in chapter eight, to that demoniac whom He had healed, He said: "Go to your house and tell how great things God has done for you." And through this, Christ in the manner of performing that miracle, by humility confounds the pride of the Jews; by power, their sloth; by generosity and kindness, their faithlessness, since they themselves would neither deign to touch, nor were able to cure, nor were willing to set free.

The second thing, however, that we ought to consider is the work of virtue, in which is understood the healing of spiritual illness. Concerning this, three things are said, namely that he took hold of him, that he healed him, and that he sent him away. He took hold of him, namely through the infusion of grace: Isaiah forty-two: "I the Lord have called you in righteousness, I have taken hold of your hand and kept you"; Psalm: "Send forth your hand from on high, rescue me and deliver me from many waters," etc. He healed him, however, through the expiation of guilt: Psalm: "Who forgives all your iniquities, who heals all your infirmities"; and Matthew one: "He himself shall save his people from their sins." He sent him away, indeed, through the relaxation of punishment; Matthew eighteen: "The lord, having compassion on that servant, released him and forgave him the debt." And this we ask in the Lord's prayer: "Forgive us our debts," etc.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence.

But they, understanding where the question was leading, kept silent. Then Jesus does His work and through a touch heals the sick man.

Third, as to the evidence of the sign, he adds: And they could not reply to these things. The Gloss: "Convicted." For then it is an evident sign that a man has been convicted, when every way of escape fails him. Nor is it a wonder if they could not answer the wisdom of Christ, since not even the wisest could resist his disciples; whence below in the twenty-first chapter: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist." And this was fulfilled in Stephen, of whom Acts 6: "Then there arose certain of the synagogue which is called that of the Libertines and Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, disputing with Stephen; and they could not resist the wisdom and the spirit by which he spoke."

Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride.

First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spake, Sit not down in the highest room.

He also spoke a parable to those who were invited, noting how they chose the best places, saying to them, "When you are invited to a wedding, do not sit in the first place." Indeed, this admonition of the Savior is plain on the surface, teaching humility, which is praiseworthy not only before God but also among men, but since the evangelist does not call this a parable in vain, we must briefly consider what it also signifies mystically. In many passages, it appears that Christ and the Church's union are called a wedding. One such passage is: "Can the children of the wedding fast while the bridegroom is with them?" (Mark II). Another is: "The kingdom of heaven is like a king who made a wedding feast for his son and sent his servants to call the invited to the wedding" (Matt. XXII). Therefore, whoever having been invited attends these weddings, that is, unites himself to the members of the Church through the grace of faith, should not sit in the first place, that is, should not, by boasting of his merits, exalt himself as superior to others. Let him indeed strive, according to the parable of another place, to appear clad in the wedding garment, that is, shining with the splendor of virtues, but let him adorn the attire of these virtues with the place of devoted humility.

But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ's Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits.

He spoke also to those who were invited, etc. After he confuted the observers, here secondly he instructs the guests. This part is divided into three according to a threefold instruction. For first he instructs those invited to the nuptial banquet. Second he instructs those inviting to the familiar banquet, there: He said also to him who had invited him. Third he instructs those to be imitated regarding the eternal banquet, there: A certain man made a great supper, etc. The first of these regards the banquet of grace; the second, of nature; and the third, of glory; the first, sacramental; the second, material; the third, eternal and spiritual.

First, therefore, as regards the occasion introducing the parable, he says: And he spoke a parable to those who were invited: The Gloss: "A parable, signifying something else mystically." For since someone could refer that teaching of the Lord to these carnal weddings, therefore the Evangelist himself, directing the understanding of the expositor, wishes it to be understood parabolically. For this was the manner of the Lord and Savior in teaching, according to that passage of the Psalm: "I will open my mouth in parables, I will utter propositions from the beginning," etc. And because a parable has no force unless it is spoken at its proper time, according to that passage of Ecclesiasticus 20: "A parable from the mouth of a fool shall be rejected, for he does not speak it in its time"; and conversely, Proverbs 25: "Golden apples in beds of silver, he who speaks a word in its time"; therefore the opportuneness of place and time is added for the introduction of this parable about the wedding banquet, when it is added: Observing how they were choosing the first places, namely after the manner of the proud, which custom was indeed found among the Pharisees: Matthew 23: "They love the first places at feasts and the first seats in the synagogues and greetings in the marketplace"; and this as a sign of honor, according to that passage of Job 29: "If I wished to go to them, I sat in the first place." For the first and the highest are joined together; and just as pride and ambition is the disordered appetite for superiority, so also for priority. The proud seek things of this kind, who desire to be honored by others, after the example of Saul, 1 Kings 15: "Only honor me before the elders of my people and before Israel."

[On how the man who seeks inclusion in the "Inner Ring" of insiders will always be excluded, while the man who seeks only the work or the friendship itself will find himself "all unawares" in the only circle that matters]

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the centre of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ringer can ever have it.

Do you see what the suppers of Christ are like, how they are turned to the profit of souls and not to the stuffing of the belly? For look, He healed the man suffering from dropsy, He taught the Pharisees that doing good on the Sabbath is a good deed. Then, when He saw that they were making a commotion over sitting in the front seats, He heals this passion too, one arising not from a small cause but from a great and hard-to-avoid one, namely vainglory. And let no one consider the teaching about this to be trivial and unworthy of the majesty of God. For you could by no means call that physician benevolent who promises to cure gout and whatever serious disease there may be, but refuses to treat a bruised finger or a toothache. Moreover, how can one consider the passion of vainglory trivial when it troubles in every way those who love to sit in the front seats? Therefore it was necessary for the Teacher, the Author and Perfecter of humility — Christ — it was necessary to cut off every branch of this evil root: vainglory. Please also take this into consideration: if it had not been the time of the meal and the Lord had begun speaking about this, setting aside discussion of other matters, they could have reproached Him. But as it was, when it was the time of the supper and when the passion for preeminence was tormenting the wretches before the Savior's eyes, His admonition was most timely.

Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.

Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.

(Serm. 218. App.) Hear the sacrament of a great mystery. Moses before had shut up the light of day from the traitors the Egyptians; Christ by going down thither brought back light to them that sate in darkness. He fled that he might enlighten them, not that he might escape his foes.

The miserable tyrant supposed that by the Saviour's coming he should be thrust from his royal throne. But it was not so; Christ came not to hurt others' dignity, but to bestow His own on others.

(Hom. in. Nat. Innocent.) The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, When they shall persecute you in one city, flee ye to another, first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven.

The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused wife; but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus.

(Vers. 13, 14.) Behold, an angel of the Lord appeared to Joseph in a dream, saying: Rise and take the child and his mother, and flee into Egypt, and stay there until I tell you. For it will come to pass that Herod will seek the child to destroy him. So Joseph rose and took the child and his mother by night, and went to Egypt; and he stayed there until the death of Herod. When he takes the child and his mother to go to Egypt, he takes them by night and in darkness; but when he returns to Judea, neither night nor darkness are mentioned in the Gospel.

When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judæa, the Gospel speaks of no light, no darkness.

"And when they were departed, behold, an angel appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt."

There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.

For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked, had He done all in a manner becoming His Godhead, and according to His own power?

As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power.

And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that thou, hearing these things (supposing thee thought worthy to minister to any spiritual matter, and then to see thyself suffering incurable ills, and enduring countless dangers), shouldest not be greatly troubled, nor say, "What can this be? yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment:" but that having this example, thou mightest bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them.

Now the angel having thus appeared, talks not with Mary, but with Joseph; and what saith he? "Arise, and take the young Child and His mother." Here, he saith not any more, "thy wife," but "His mother." For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but "take the young Child and His mother, and flee into Egypt;" and he mentions the cause of the flight: "For Herod," saith he, "will seek the young Child's life."

Joseph, when he had heard these things, was not offended, neither did he say, "The thing is hard to understand: Didst thou not say just now, that He should 'save His people?' and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise." Nay, none of these things doth he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: "Be thou there until I tell thee." But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.

And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; "For Herod," saith he, "is seeking the young Child's life," and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.

Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.

Rather, however, both the people and the patriarch, going down thither, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.

At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, "Flee into Egypt," did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, are come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.

His flight then was not occasioned by fear but by what had come through the mystery of prophecy. The Evangelist planted the seed when he thus spoke: "Take the boy and his mother and flee into Egypt." And later, "that what was written might be fulfilled: 'From Egypt have I summoned my son.' " Christ fled so that he might establish the truth of the law, faith in prophecy and the testimony of the psalter. The Lord himself says, "It was needful that what was written in the law and the prophets and the psalms be fulfilled by me." Christ fled for us, not for himself. Christ fled so that at the right time he might serve as a steward of the sacraments [the divine mysteries]. Christ fled so that by granting absolution he might take away the source of abuses to come and that he might give proof of faith to those who would believe. And finally, Christ fled so that he might bestow on us faith even when we have to flee, because in the face of persecution it is better to flee than to deny the faith. For Peter, because he was unwilling to flee, denied the Lord. John, lest he deny the Lord, fled.

Was it Herod seeking the child, or the devil working through Herod? When Herod saw the magi for himself, he imagined in his fantasy that they had fled their governors. For Christ, though bound in swaddling clothes, though busy at his mother's breast, though keeping quiet, concealing his words, unable to walk, nevertheless transformed the magi (who had been standard-bearers of the devil) into his most faithful servants. The devil instantly realized what Christ could do when he came of age. So he spurred the Jews against him and, clever contriver that he was, impelled Herod that he might get the jump on Christ in his infancy. He hoped to deprive him of the coming emblem of his virtue, the cross, the banner of the greatest victory for us. The devil perceived that Christ would soon be restoring life to all the world with his teaching and his virtue. Even while still whimpering as a baby, Jesus was taking possession of this world from top to bottom. It was as the prophet said: "Before the child knows to cry to his father and mother he shall take the pride of Damascus and the spoils of Samaria." The Jews themselves attest to this when they say, "You see how the whole world hastens after him."

He says not, 'the Mother and her young Child,' but, the young Child and His mother; for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly.

Here Matthew omits the day of purification when the first-born must be presented in the Temple with a lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt.

For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened.

By this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations.

In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.

And when they had departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother. Do you see now the reason why God permitted the Virgin to be betrothed? It is revealed to you here: that Joseph might care for her and watch over her. The angel did not say, "take thy wife," but "take the mother of the Child." For once his suspicion had been allayed, and the righteous man had understood from the miracles attendant at His birth that everything was of the Holy Spirit, the angel no longer calls her Joseph's "wife." And flee into Egypt. Even the Lord flees, to confirm that He was truly man. For if He had fallen into the hands of Herod and had not been slain, it would have seemed that He had been made flesh only in appearance. He flees into Egypt to sanctify even that place. For there were two lands that were the workshops of every iniquity: Babylon and Egypt. By means of the Magi He accepted the adoration of Babylon, and Egypt He sanctified by His own presence. And be thou there until I bring thee word. Remain there until you receive God's command. So we, too, should do nothing apart from the will of God. For Herod will seek the young Child to destroy Him. Behold the foolishness of a man who labors to prevail against the will of God. For if it is not of God, what do you fear? But if it is of God, how can you destroy the Child?

Having showed how the Magi bore witness to the newborn Christ, the evangelist now shows how the Innocents gave testimony, not by speaking but by dying. In regard to this he does three things: first, he shows how Christ was concealed; secondly, the murder of the children (v. 16); thirdly, Christ's return (v. 19).

In regard to the first he does three things: first, he mentions the angel's warning; secondly, Joseph's obedience (v. 14); thirdly, the fulfillment of a prophecy (v. 15).

In regard to the first, three things are mentioned: first, the time of the appearance; secondly, the appearance itself and the manner of the appearance (v. 13b); thirdly, the warning given by the angel (v. 13c).

(13) The time is described at When they had departed. And it should be noted that the appearance did not occur immediately after the departure of the Magi, because everything mentioned in Luke (2:22), namely, the purification, should be interposed: "And when the time came for their purification..." For the thought of killing the child did not come to Herod right away. Hence, when he says Behold, an angel of the Lord appeared to Joseph..., he is said to have appeared in sleep, because that is when men cease their external activities, and a revelation can be made by angels: "In peace I will both lie down and sleep" (Ps 4:8); "When you lie down, your sleep will be sweet" (Pr 3:24).

In the warning the angel does two things: first, the angel persuades him to flee; secondly, he gives the reason. He says, therefore Rise. And note that, as Hilary says, the Blessed Virgin is called "wife" by the angel before the birth (Mt 1:5) but not after for two reasons: first to commend the Virgin, for as a virgin she gave birth. Secondly, on account of her dignity, for she was the mother of God, than which there is no greater dignity. Also because, as Chrysostom says, the child had not come on account of the mother, but rather conversely. Therefore, he says Take the child and its mother. But why flee into Egypt? Does it not say in Ps 18 (v. 3): "The Lord is my helper and my redeemer." But he fled for three reasons: first, to manifest his humanity; for as the divinity appeared in the star, so in flight the humanity: "Made in the likeness of men" (Phil 2:7). Secondly, as an example: "When they persecute you in one city, flee into another" (Mt 10:23). Thirdly, on account of the mystery; for just as he willed to die in order to call us back from death, so he willed to flee in order to call back those who flee from his face through sin: "Where shall I flee from your spirit?" (Ps 139:7).

And remain there. But why to Egypt rather than some other region? For two reasons: first, because it is distinctive of God to be mindful of mercy in his anger (Hab 3:2). For the Lord had been angry at the Egyptians pursuing the sons of Israel, because the sons of Israel were God's firstborn. Therefore, the Egyptians were granted the privilege of serving the Lord: "Behold, the Lord, riding on a swift cloud, comes to Egypt" (Is 19:1); "We have seen his glory, the glory, as it were, of the only begotten of the Father, full of grace and truth" (Jn 1:14). Secondly, because he had brought forth darkness in Egypt, he willed to enlighten it first. Therefore, it was well that he fled there: "The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, on them has light shined" (Is 9:2).

Note that when anyone wills to flee sin, the first thing to do is shake off laziness: "Awake, O sleeper, and arise from the dead and Christ shall enlighten you" (Eph 5:14). Secondly, he should take trust from the mother and from the Son, namely, Christ: "In me all hope of life and virtue" (Sir 24:18). Thirdly, he ought to flee from sin with the help of the mother and child: "Yes, I have wandered far, I have lodged in the wilderness" (Ps 55:7).

He adds the cause of the flight. For Herod is about to search for the child to destroy him. Herod was deceived, because he wanted to destroy the one who would come to share his kingdom: "As my father appointed a kingdom for me, so do I appoint one for you" (Lk 22:29); secondly, because he wanted to destroy him who sought no worldly glory: "Who for the joy that was set before him endured the cross" (Heb 12:2).

Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judæa goes to be cherished among nations given to the vainest superstitions.

Christ promised that he would come incarnate, that he would go through the phases of life, that he would announce the glory of the kingdom of heaven, that he would proclaim the way of faith and that by the power of his word alone he would put demons to flight. He promised that he would give sight to the blind, gait to the lame, speech to the mute, hearing to the deaf, remission for sinners and life to the dead. All these things he promised through the law and the prophets. Thus it was that Christ, when he was to become a man, was not to flee the death he escaped as an infant.

But why into Egypt? The Lord, who keepeth not His anger for ever, remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life.

The straitness of every persecution may be called night—the relief from it in like manner, day.

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 have I called My Son" (Hosea 11:1).

The Jews say that this was said of the people whom Moses led out of Egypt. We reply, is it anything remarkable that something which was spoken of the people in type as a foreshadowing, was realized by Christ in truth? Furthermore, who is the Son of God? The Hebrew people who worshipped the idols and carvings of Beelphegor, or He Who truly is the Son of God?

(14) And he rose. Here is mentioned the execution of the angel's command both as to the flight and the length of the stay. He rose and took the child and his mother. The time is mentioned, when he says at night, on account of the fear and distress: "My soul desired you at night," i.e., in distress (Is 26:9); for in times of distress one must have recourse to God: "In the morning, they will come to me in their trouble" (Hos 10:1). He rose. Then was fulfilled the word of Is (19:1): "Behold, the Lord is riding on a swift cloud and comes to Egypt," which was fulfilled to the letter.

Joseph therefore was commanded to accept this boy about whom Isaiah had said, "For a boy has been born to you; a son has been given to you, whose rule has extended over his shoulders." Now he said "a son has been given to you" because Christ the Lord was born as a boy and was counted a son of Joseph and Mary. As to his going down into Egypt, Isaiah predicted this long before the fact when he said, "Behold, the Lord sits atop a swift cloud and will come into Egypt." By this statement the promise of the Lord's incarnation was clearly revealed. Since the Lord himself is invoked as "arising from on high, the sunlight of justice," it is right that he would come on a swift cloud. By this Isaiah means he would come in a hallowed body, a body weighed down by no sin and through which he covered the light of his own majesty with the envelope of the cloud of his body. Hosea as well points to this very fact when he says, "The king of Israel has been thrown down. Because Israel was small, I took delight in him. And I called my son from Egypt."19After Egypt's ancient, grave sin, after many blows had been divinely inflicted upon it, God the omnipotent Father, moved by devotion, sent his Son into Egypt. He did so that Egypt, which had long ago paid back the penalty of wickedness owed under Moses, might now receive Christ, the hope for salvation. How great was God's compassion as shown in the advent of his Son! Egypt, which of old under Pharaoh stood stubborn against God, now became a witness to and home for Christ. God's compassion toward Egypt was like that shown toward the magi, who deserved to know Christ the Lord. For, although the magi had for a long time dared resist the divine goodness under Moses, they now, having seen but a single star in heaven, believed in the Son of God. The cavalier magicians were handed over to punishment for their lack of faith. Others were brought to glory through faith, since they believed that God had been born in the flesh—God whom the Egyptian magicians were unwilling to recognize in all his divine excellence.

Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist "Out of Egypt have I called my son," and "for he shall be called a Nazarene."

(Verse 15, 16.) So that what was spoken by the Lord through the prophet might be fulfilled, saying: Out of Egypt I called my son. Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time that he had ascertained from the wise men. Let those who deny the truth of the Hebrew scriptures answer where this is read in the Septuagint translators. But since they did not find it, we will tell them it is written in the prophet Hosea (Chapter 11), as they can also confirm with the copies we recently published. However, we can reconcile (or console) this passage differently for the contentious, whose behavior the Apostle Paul denies having. And we present the testimony from Numbers, with Balaam saying: God has called him out of Egypt; His glory is like a unicorn (Numbers 23:22).

(Epist. 57.7.) This is not in the LXX; but in Osee according to the genuine Hebrew text we read; Israel is my child, and I have loved him, and, from Egypt have I called my Son; where the LXX render, Israel is my child, and I have loved him, and called my sons out of Egypt.

(In Osee 11:2.) The Evangelist cites this text, because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshewn in such a manner, that the thread of history is never broken.

Let those who deny the authenticity of the Hebrew copies, show us this passage in the LXX, and when they have failed to find it, we will show it them in the Hebrew. We may also explain it in another way, by considering it as quoted from Numbers, God brought him out of Egypt; his glory is as it were that of a unicorn. (Num. 23:22.)

But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself hath mentioned the cause, saying, "That it might be fulfilled, Out of Egypt have I called my Son." And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.

And if the Jews should raise a question touching the prophecy, and say, that the words, "Out of Egypt have I called my Son," were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, "I will divide them," saith He, "in Jacob, and scatter them in Israel." And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, "Be lord over thy brother, and let thy father's sons worship thee," had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again?), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? or He that is a Son by nature, and honors Him that begat Him? So that, except this man had come, the prophecy would not have received its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, "that it might be fulfilled;" implying that it would not have been fulfilled, unless He had come.

And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people's supreme endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, "Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit"), He makes this pre-eminence belong to the Virgin likewise.

Isaiah had foretold this flight into Egypt. Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt. (Is. 19:1.) It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, that it might be fulfilled, &c.

(15) And remained there. It is said that he was there seven years and lived in the city of Heliopolis. In regard to the mystery, by Joseph is signified preachers, i.e., the apostles, whose task is to replace the darkness with doctrine—they left the Jews and turned to the gentiles: "It was necessary that the word of God should be spoken first to you. Since you thrust it from you and judge yourselves unworthy of eternal life, behold we turn to the gentiles" (Acts 13:46).

And remain there till I tell you, i.e. until the unbelief of the Jews is ended: "Blindness has come upon part of Israel" (Rom 11:25). Then he applies the testimony of the prophet; hence he says, This was to fulfill what the Lord had spoken by the prophet, "Out of Egypt I have called my son." The Septuagint is not the same, for it says: "Out of Egypt I have called his son."

There seems to be a question here, because this text does not appear to apply, in as much as it is preceded by the words: "When Israel was a child, I loved him"; hence, it seems to speak of Israel's call from Egypt. But it must be noted that in all the texts presented in the Old or New Testaments about Christ a certain distinction must be made: because some refer specifically to Christ, as Is (53:7): "He was led as a sheep to the slaughter"; but some are said of certain ones accordingly as they are a figure of Christ, such as the text in question. For they were called sons of Israel, because they possessed a likeness to the true only-begotten Son. And this is the meaning of "Out of Egypt I have called my son," i.e., special.

(non occ.) And while he thus persecutes Christ, he furnished an army (of martyrs) clothed in white robes of the same age as the Lord.

(Serm. 220. App.) Behold how this unrighteous enemy never could have so much profited these infants by his love, as he did by his hate; for as much as iniquity abounded against them, so much did the grace of blessing abound on them.

(Serm. 373. 3.) O blessed infants! He only will doubt of your crown in this your passion for Christ, who doubts that the baptism of Christ has a benefit for infants. He who at His birth had Angels to proclaim Him, the heavens to testify, and Magi to worship Him, could surely have prevented that these should not have died for Him, had He not known that they died not in that death, but rather lived in higher bliss. Far be the thought, that Christ who came to set men free, did nothing to reward those who died in His behalf, when hanging on the cross He prayed for those who put Him to death.

(Serm. 132. App.) The Magi had seen this unknown star in the heavens, not a few days, but two years before, as they had informed Herod when he enquired. This caused him to fix two years old and under; as it follows, according to the time he had enquired of the Magi.

(Gloss. ord.) Or because he feared that the Child to whom even stars ministered, might transform His appearance to greater or under that of His own age, or might conceal all those of that age: hence it seems to be that he slew all from one day to two years old.

(de Cons. Ev. ii. 11.) Or, disturbed by pressure of still more imminent dangers, Herod's thoughts are drawn to other thoughts than the slaughter of children, he might suppose that the Magi, unable to find Him whom they had supposed born, were ashamed to return to him. So the days of purification being accomplished, they might go up in safety to Jerusalem. And who does not see that that one day they may have escaped the attention of a King occupied with so many cares, and that afterwards when the things done in the Temple came to be spread abroad, then Herod discovered that he had been deceived by the Magi, and then sent and slew the children.

(Hom. in Nat. Innocent.) In this death of the children the precious death of all Christ's martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.

For Herod, as we have said, in his desire to destroy the Savior of the world, sent word to Bethlehem and commanded that all children two years of age and under be killed, figuring the age according to the time that he had learned from the magi. He thought that his edict would reach even to the Lord himself, the source of life. The Holy Spirit had already foreseen his wickedness beforehand. Solomon, speaking for the church, had said, "Who will give to you my brother, the one who nurses at the breast of his mother?" Moreover, by saying, "Who will give to you?" he was demonstrating that Herod would have no power over him who is the Lord and Prince of all powers. Thus the Lord spoke rightly when he bore witness about himself through the same Solomon: "Evil men will seek and not find me. For they hate wisdom and moreover have not partaken of the Word of God and have had no desire for it." The Spirit also said through David: "Since you are the one who gave birth to me, you are my hope, my mother, from the time I nursed at your breast … you are my protector." The blessed Moses also relates that Christ the Lord, an infant, could not have been killed while still nursing. He gave witness to this with his words, "You will not cook a lamb in the milk of its own mother." In this exact statement Moses revealed the expectation that Christ our Lord would be the true Lamb of God who was to suffer at the appointed time.

In Bethlehem therefore all the babies were slain. These innocents who died then on Christ's behalf became the first martyrs of Christ. David refers to them when he says, "From the mouths of nursing babies you have perfected praise because of your enemies, that you might bring ruin to the enemy." … For in this persecution even tiny infants and nursing babies were killed on Christ's behalf and attained to the consummate praise of martyrs. Meanwhile the wicked king Herod was destroyed, he who had usurped the realm to defend himself against the king of the heavens. Thus it is that those blessed babes have deservedly lasted beyond others. They were the first who were worthy to die on Christ's behalf.

"Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth."

Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts, and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he "sent forth," it is said, "and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men."

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter. For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

"But what is this? it may be said; "why this is not a solution, but an enhancement of our difficulty." I know it too, and for this intent I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king's cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers that kept the apostle, of neglect; but now when all things continued in due form, and the doors were thrown wide open, and the chains fastened to the hands of them that kept him (for in fact they were bound unto him), he might have inferred from these things (that is, if he had been strictly doing a judge's office on the matters before him), that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to the skillful Physician of Souls, managing all things to do good, the insubordination of him that is diseased?

Wherefore art thou wroth, O Herod, at being mocked of the wise men? didst thou not know that the birth was divine? didst thou not summon the chief priests? didst thou not gather together the scribes? did not they, being called, bring the prophet also with them into thy court of judgment, proclaiming these things beforehand from of old? Didst thou not see how the old things agreed with the new? Didst thou not hear that a star also ministered to these men? Didst thou not reverence the zeal of the barbarians? Didst thou not marvel at their boldness? Wast thou not horror-struck at the truth of the prophet? Didst thou not from the former things perceive the very last also? Wherefore didst thou not reason with thyself from all these things, that this event was not of the craft of the wise men, but of a Divine Power, duly dispensing all things? And even if thou wert deceived by the wise men, what is that to the young children, who have done no wrong?

"Yea," saith one, "Herod thou hast full well deprived of excuse, and proved him blood-thirsty; but thou hast not yet solved the question about the injustice of what took place. For if he did unjustly, wherefore did God permit it?" Now, what should we say to this? That which I do not cease to say continually, in church, in the market-place and everywhere; that which I also wish you carefully to keep in mind, for it is a sort of rule for us, suited to every such perplexity. What then is our rule, and what our saying? That although there be many that injure, yet is there not so much as one that is injured. And in order that the riddle may not disturb you too much, I add the solution too with all speed. I mean, that what we may suffer unjustly from any one, it tells either to the doing away of our sins, God so putting that wrong to our account; or unto the recompense of rewards.

"But what kind of sin had these children," it may be said, "that they should do it away? for touching those who are of full age, and have been guilty of many negligences, one might with show of reason speak thus: but they who so underwent premature death, what sort of sins did they by their sufferings put away?" Didst thou not hear me say, that though there were no sins, there is a recompense of rewards hereafter for them that suffer ill here? Wherein then were the young children hurt in being slain for such a cause, and borne away speedily into that waveless harbor? "Because," sayest thou, "they would in many instances have achieved, had they lived, many and great deeds of goodness" Why, for this cause He lays up for them beforehand no small reward, the ending their lives for such a cause. Besides, if the children were to have been any great persons, He would not have suffered them to be snatched away beforehand. For if they that eventually will live in continual wickedness are endured by Him with so great long-sufferings, much more would He not have suffered these to be so taken off had He foreknown they would accomplish any great things.

And these are the reasons we have to give; yet these are not all; but there are also others more mysterious than these, which He knoweth perfectly, who Himself ordereth these things. Let us then give up unto Him the more perfect understanding of this matter, and apply ourselves to what follows, and in the calamities of others let us learn to bear all things nobly. Yea, for it was no little scene of woe, which then befell Bethlehem, the children were snatched from their mother's breast, and dragged unto this unjust slaughter.

And if thou art yet faint-hearted, and not equal to controlling thyself in these things, learn the end of him who dared all this, and recover thyself a little. For very quickly was he overtaken by punishment for these things; and he paid the due penalty of such an abominable act, ending his life by a grievous death, and more pitiable than that which he now dared inflict; suffering also countless additional ills, which ye may know of by perusing Josephus' account of these events.

Why did Christ do this? Christ is the judge of thoughts and the examiner of minds. Why did he desert those whom he knew were being sought because of himself and whom he knew would be killed for his sake? He was born a king, the king of heaven—why did he neglect the standard-bearers of his own innocence? Why did he disdain an army of the same age as himself? Why did he thus abandon those who were cut down as plunder from the same cradle as himself? Was it so that he, who would become the one king, might proceed against the forces of all his enemies? Brothers, Christ did not despise his own soldiers but promoted them and granted that they might walk in victory before they lived. He enabled them to participate in a victory without struggle. He gave to them the gift of the crown even before their bodies had grown. It was Christ's will that they pass over vice for virtue, attain heaven before earth and share in the divine life immediately. Thus it was that Christ sent his soldiers ahead. He did not abandon them. He gathered up his ranks. He did not leave them behind.

When the infant Jesus had subdued the Magi, not by the might of His flesh, but the grace of His Spirit, Herod was exceeding wrath, that they whom he sitting on his throne had no power to move, were obedient to an Infant lying in a manger. Then by their contempt of him the Magi gave further cause of wrath. For when kings' wrath is stirred by fear for their crowns, it is a great and inextinguishable wrath. But what did he? He sent and slew all the children. As a wounded beast rends whatsoever meeteth it as if the cause of its smart, so he mocked by the Magi spent his fury on children. He said to himself in his fury, 'Surely the Magi have found the Child whom they said should be King;' for a king in fear for his crown fears all things, suspects all. Then he sent and slew all those infants, that he might secure one among so many.

He is not satisfied with the massacre at Bethlehem, but extends it to the adjacent villages; sparing no age from the child of one night old, to that of two years.

In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.

But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," has declared that neither childhood nor infancy is without sensibility, -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; while the other, by being slaughtered, for His sake of course, knew what violence meant.

He gave orders that not only the children in Bethlehem but even those in the outlying districts of the town be killed, thinking that amid the multitude of those killed would be the one he was seeking. Herod ordered those who were two years old and under to be slaughtered. He had calculated such was the time that had passed from the incarnation of Christ, taking into account the time the magi had spent on their journey and that which he had spent on the throne. But Christ was taken out of Bethlehem once night had arrived. It is not possible that the birth of Christ be the cause of the killing of the children. But the disclosure of Herod's child-killing marked the beginning of a long string of wickedness. Even those who crucified Christ were not wicked at the time when they arrested Christ. Rather, they became wicked at the time when they undertook his murder. Yet for Christ's sake the children will receive a good reward, fitting to their martyrdom.

Then Herod, when he saw that he had been tricked by the Magi, was exceedingly wroth, and sent forth, and slew all the children that were in Bethlehem. As God used Moses to trick Pharaoh, so, too, He used the Magi to trick Herod. For both Herod and Pharaoh were child slayers: Pharaoh slew the male children of the Hebrews in Egypt, and Herod slew the male children of the Hebrews in Bethlehem. Herod vents his wrath against the Magi upon those who had wronged him in nothing. Why were the children allowed to be slaughtered? So that Herod's wickedness might be revealed. But perhaps you will ask me, "Why did the children suffer wrong to show Herod's wickedness?" Listen then. They were not wronged but were made worthy of crowns. For anyone who suffers some evil here, suffers either so that his sins might be absolved, or so that his crowns might be multiplied. So it is with these children; for their suffering they will receive a greater crown in heaven. And in all the region thereof, from two years old and under, according to the time which he had carefully ascertained of the Magi.

(16) Then Herod... Here he tells of the slaughter of the infants. In regard to this he does three things: first, the occasion of the slaughter is mentioned; secondly, the slaying (v. 16b); thirdly, the prophecies are quoted (v. 17).

The occasion was Herod's anger; hence Herod was in a furious rage: "Man's anger does not work the justice of God" (Jas 1:20). And it should be noted that when a king suspects the loss of his kingdom, he quickly becomes inflamed with anger.

Then Herod, seeing that he had been tricked by the wise men, was in a furious rage. He is said to have been in a furious rage for two reasons: because when one is angry, he becomes furious at the slightest provocation. Hence, because he suspected the loss of his kingdom and had been tricked by the wise men, he went into a furious rage: "From a spark of fire come many burning coals" (Sir 11:32). And he sent... In that fury was cruelty in regard to three things: the place, the multitude and the time. In regard to the multitude, because to find the one he kills all. Hence it says, He sent and killed all the male children. And note that Augustine says: "He would never have benefited them as much by paying homage, as he benefited them by his hatred." But one might ask, since they did not have free will, how they are said to die for Christ? But, as it says in John (3:17): "God did not send his son into the world to judge the world, but that the world be saved by him." For God would never permit them to be killed, unless it were useful for them. Hence Augustine says that it is the same thing to doubt whether their killing profited them as to doubt whether baptism would have profited them: for they suffered as martyrs, and by dying confessed Christ, though not by speech: "I saw under the altar the souls of those slain for the word of God" (Rev 6:9). The second cruelty is that he killed in all that region, for he feared that he might flee to another city. He acted like a wounded beast, which does not care whom it injures: "Like a roaring lion or a charging bear, a wicked ruler over a poor people" (Pr 28:15). The third was in regard to time. Hence those who were two years old and under. And note that Augustine says that "the Innocents were killed in the year Christ was born."

But why does he say from two years old and under? Some say that the star appeared for two years previously. Hence, Herod was not sure that he was not born as soon as the star appeared. Hence, he says, according to the time which he had ascertained from the wise men. But others say that they were not killed in the same year but two years later. But why did he wait so long? Three reasons are given by different persons. One is that in the beginning he thought that the Magi had been deceived and would find nothing, but after he heard many things about Christ from Zechariah and Simeon and Anna, he felt it was necessary to make inquiries. Others say that he did this out of wariness, for he feared that the parents would conceal the child he sought. Hence, at first he wished to follow them. Others say that he was prevented by his business, because he sent after the Magi as far as Tharsus of Cilicia and burned their ships. He was also occupied, because he had been summoned to Rome, where his sons had accused him. And so, after his return he began to vent his rage.

He says or under, because he knew that he had such power that he could change his features.

By that killing is signified the killing of the martyrs, because they were children in humility and innocence: "Suffer the little children to come unto me and forbid them not" (Mt 19:14); likewise below (18:3): "Unless you be converted and become as little children, you shall not enter the kingdom of heaven."

In Bethlehem and in all that region, because they are killed through the whole world: "You will be witnesses to me," namely, by dying (Acts 1:8). The two years are the two loves—of God and of neighbor, because "faith without works is dead" (Jas 2:20). And note that after Christ was born, a persecution at once rages: because as soon as one is converted to Christ, he begins to be tempted: "Son, coming to the service of God, stand in justice and in fear, and prepare your soul for temptation" (Sir 2:1).

(ord.) She will not be comforted in this present life, for that they are not, but transfers all her hope and comfort to the life to come.

It could not be that they were not who seemed now dead, but by glorious martyrdom they were advanced to eternal life; and consolation is for those who have suffered loss, not for those who have reaped a gain. Rachel affords a type of the Church long barren now at length fruitful. She is heard weeping for her children, not because she mourned them dead, but because they were slaughtered by those whom she would have retained as her first-born sons.

(Vers. 17 seqq.) Then was fulfilled what was spoken by the prophet Jeremiah, saying: A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they are no more (Jerem. XXXI, 15). From Rachel was born Benjamin, in whose tribe Bethlehem is not (Genes. XXXV). Therefore, it is asked how Rachel mourns the sons of Judah, that is, Bethlehem, as if they were her own. We will answer briefly, because she is buried near Bethlehem in Ephrath, and from the maternal womb, she received the name of the mother's lodging. Whether because Judah and Benjamin were two joined tribes, and Herod had ordered not only the killing of children in Bethlehem, but also in all its borders. By the slaughter of Bethlehem, we understand that many from Benjamin were also killed. But she wept for her children, and she did not receive consolation, according to a twofold interpretation. Either because she considered them dead for eternity, or because she did not want to console herself about those whom she knew would survive. But what is said in Rama, let us not think that this is the name of a place, near Gabaa, but 'rama' is interpreted as 'an elevated place', so the meaning is: A voice was heard in an elevated place, that is, far and wide dispersed.

(In Hierem. 31:15.) This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shows that the Evangelists and Apostles did not follow any one's translation, but according to the Hebrew manner expressed in their own words what they had read in Hebrew.

By Ramah we need not suppose that the town of that name near Gibeah is meant; but take it as signifying 'high.' A voice was heard 'aloft,' that is, spread far and wide.'

Rachel's son was Benjamin, in which tribe Bethlehem is not situated. How then does Rachel weep for the children of Judah as if they were her own? We answer briefly. She was buried near Bethlehem in Ephrata, and was regarded as the mother, because her body was there entertained. Or, as the two tribes of Judah and Benjamin were contiguous, and Herod's command extended to the coasts of Bethlehem as well as to the town itself, we may suppose that many were slain in Benjamin.

This may be understood in two ways; either she thought them dead for all eternity, so that no consolation could comfort her; or, she desired not to receive any comfort for those who she knew had gone into life eternal.

"Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not."

Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God's wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it, and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits.

But what, it may be said, hath Rachel to do with Bethlehem? For it saith, "Rachel weeping for her children." And what hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place. The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulture, He naturally denominates her young children who were massacred. Then to show that the wound that befell her was incurable and cruel, He saith, "she would not be comforted because they are not."

Hence again we are taught this, which I mentioned before, never to be confounded when what is happening is contrary to the promise of God. Behold, for instance, when He was come for the salvation of the people, or rather for the salvation of the world, of what kind were His beginnings. His mother, first, in flight; His birth-place is involved in irremediable calamities, and a murder is perpetrated of all murders the bitterest, and there is lamentation and great mourning, and wailings everywhere. But be not troubled for He is wont ever to accomplish His own dispensations by their contraries, affording us from thence a very great demonstration of His power.

(Hil. Quæst. N. and V. Test. 9. 62.) Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. (see Judg. 20.) Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of a neighbour.

Or, it was heard on high, because uttered for the death of the innocent, according to that, The voice of the poor entereth into the heavens. (Ecclus. 35:21.) The 'weeping' means the cries of the children; 'lamentation,' refers to the mothers. In the infants themselves their death ends their cries, in the mothers it is continually renewed by the remembrance of their loss.

Or, The Church weeps the removal of the saints from this earth, but wishes not to be comforted as though they should return again to the struggles of life, for they are not to be recalled into life.

Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

The sacred Evangelist adds, to show the greatness of the mourning, that even the dead Rachel was roused to mourn her sons, and would not be comforted because they were not.

Then was fulfilled that which was spoken by Jeremiah the prophet, saying. Lest anyone think that the slaying of the children took place against the will of God, the evangelist shows that God both knew of it beforehand and foretold it.

(17) Then was fulfilled what was spoken by the prophet Jeremiah. Having mentioned the slaughter of the infants, the evangelist according to custom now mentions the prophecy foretelling this: (18) A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were not (Jer 31:15). And it should be noted that, as Jerome says, wherever any text is introduced by the apostles and evangelists, it is not necessary to present it always word for word, but as the Holy Spirit gave it to them, sometimes sense for sense in our use. Thus we have in Jeremiah (31:15): "A voice is heard on high of lamentation and weeping and mourning. Rachel is weeping for her children; she refuses to be comforted for her children, because they are not." The sense is the same.

We should notice that as far as this text is concerned, it is one of those which are brought into the gospel, but which has a literal sense that is a figure of something in the New Testament. Hence, to understand it one must consider a bit of history, which is recorded in Judges, where it says that almost the whole tribe of Benjamin was wiped out on account of a sin committed against the wife of a Levite. It also states that there was greatest mourning there, so great, indeed, that it was heard from Gabsa to Ramah, a distance of 12,000 paces. Rachel is said to mourn this, because she was the mother of Benjamin; and it is a figure of speech used to express how great was the pain. But this is a prophecy about the past. In another way it is about the future in two ways: in one way it can refer to the captivity of Israel who, when they were led into captivity, are said to have wept on the road near Bethlehem; and then Rachel is said to have mourned, because she had been buried there (Gen 35:19). And this is said in the same manner of speaking as a place is said to weep over the evils which happen in the place. The prophet, therefore, desires to say that just as there was the greatest pain and grief when the tribe of Benjamin was destroyed, so in the future would be another excruciating pain in the time of the captivity. It is explained in a second way thus: the evangelist accepts the fact of the killing of the Innocents and amplifies the pain in four ways: first, from its extent; secondly, from the amount; thirdly, what the pain concerned; fourthly, its inconsolability.

He says, therefore: A voice in Ramah. This is a city in the tribe of Benjamin (Jos 18:25) and can be taken as the city of Liah. But here it is taken for the heights and can be interpreted in two ways: first, a voice uttered on high was heard, because a voice in a lofty place is spread far and wide: "Go up in a high mountain, O Zion, herald of good tidings; lift up your voice with strength" (Is 40:9). Or was heard in Ramah, i.e., in heaven before God (Sir 35:21): "The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord"; "Do not the tears of the widow run down her cheek, as she cries out against him who has caused them to fall?" (Sir 35:15).

Wailing: This can refer to the weeping of the infants who were slaughtered. And loud lamentation: This refers to the weeping of the mothers. Or both can refer to the infants: wailing, in as much as they were lifted up by the soldiers; lamentations, in as much as they were slain. The pain of the mothers is greater than that of the infants. Again, the mothers' pain was continual, that of the infants, brief. For this reason Zechariah (12:10) says: "They shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a first-born." Also from the source of the pain, because it was concerned with the death of the infants. Hence, Rachel laments. But it might be objected that Bethlehem was not in the tribe of Benjamin but in the tribe of Judah, who was Liah's son.

This is answered in three ways: first, because Rachel was buried near Bethlehem (Gen 35:19). Accordingly, she wept for the infants in the way in which any place is said to weep: "Be appalled, O heavens, at this, be shocked, be utterly desolate, says the Lord" (Jer 2:12). Or in another way: it was stated above that Herod killed the infants in Bethlehem and in all its surrounding territory. But Bethlehem lay within the confines of two tribes, namely, Judah and Benjamin. Hence, some infants from the tribe of Benjamin were killed. Thus the objection ceases, as Jerome explains. But Augustine explains it another way and says that it is customary, when one is habituated to prosperity, that he becomes sadder when adversities come. Liah and Rachel were sisters, and the ones killed were among the children of Liah. Thus they were killed bodily, lest they be punished eternally, as in the case of Gabaa. Therefore, she is said to weep, when she sees her children killed or damned. Or the Church is signified by Rachel, because it means "seeing God," and the Church sees by faith. She weeps over her slain children, not because they were slain, but because through them she could obtain others. Or she weeps not for the slain but for the slayers.

Then he mentions the inconsolable pain: she refused... This is explained in a number of ways: first, as referring to the people who existed then. For consolation should be forthcoming, as long as a remedy is hoped for; but when there is no hope for it, there is no consolation, as in the case of the hopelessly infirm. Therefore, he says in regard to the mothers' opinion, because they were no more, i.e., no longer visible: "The lad is gone" (Gen 37:30). Or she refused to be consoled, because they were no more, i.e., as if they were no more: for consolation is expected only for evil things. Hence, according to this it is referred to the opinion of the Church, which regards them as reigning; hence, it rejoices over them as reigning: "But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope" (1 Thes 4:13). Or she refused to be consoled at present but awaited consolation in the future: "Blessed are they that mourn, for they shall be comforted" (Mt 5:5).

Hil. Quaest. N. and N. Test.9. 62: Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of aneighbour.

In Rama was there a voice heard. Rama is a place in Palestine of high elevation, for the name itself means "high." This place fell by lot to the inheritance of the tribe of Benjamin, who was the son of Rachel, and Rachel was buried in Bethlehem. By "Rachel," therefore, the prophet Jeremiah means "Bethlehem," for Rachel was buried in Bethlehem (Gen. 35:19). He is saying that weeping and lamentation will be heard from on high. Listen to what the prophet says: Lamentation, and weeping, and great mourning, Rachel weeping for her children, that is, Bethlehem weeping for its children, and would not be comforted, because they are not. In this life they are no more, but their souls are immortal.

(Hom. in Nat. Innoc.) This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure showing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shows, that, at the preaching of Enoch and Elijahc, the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith.

(Eccles. Hist. i. 8.) For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judæa; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judæa though unwillingly might mourn at his decease. Just before he died he murdered his son Antipater, (besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, when Herod was dead, and such the punishment inflicted.

After the death of Herod, Joseph was advised by the angel to return to Judea with the boy and his mother. When he returned he heard that Archelaeus, son of Herod, was king. So he was afraid to go, but the angel admonished him to cross over into the region of Galilee, and they lived in the city of Nazareth.… Joseph resembles the apostles to whom Christ entrusted the spreading of the news about him. Similar to what happened with Joseph after the death of Herod, they must deal with the same people who caused the Lord to suffer. The apostles are commanded to preach to the Jews, for they were sent to the lost sheep of the house of Israel. But when they saw that the power remained in the hands of inherited faithlessness, they became afraid and retreated.

But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying: Rise, take the child and his mother, and go to the land of Israel.

Many here err from ignorance of history, supposing the Herod who mocked our Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus.

From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time.

"But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel."

He no more saith "fly," but "go." Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. Return into the land of Israel; for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, They are dead, &c.

And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, Herod was troubled, and all Jerusalem with him.

(De Cæl. Hierarch. 4.) See how Jesus Himself, though far above all celestial beings, and coming unchanged to our nature, shunned not that ordinance of humanity which He had taken on Him, but was obedient to the dispositions of His Father made known by Angels. For even by Angels is declared to Joseph the retreat of the Son into Egypt, so ordained of the Father, and His return again to Judæa.

Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death.

Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, the Child's life, (or soul, i. e. the Apollinarians.) overthrow those heretics who taught that Christ did not take a soul, but had His Divinity in place of a soul.

But when Herod was dead. Herod came to a bitter end. For with fever, torment of the bowels, itching, swelling of the feet, rotting of the private parts, breeding of worms, difficulty in breathing, trembling and spasms in every member, he cast off his evil soul.

Behold, the 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. He did not say "flee" but "go," for there was no longer any need for fear. For they are dead which sought the young Child's soul. Where is Apollinarius, who said that the Lord did not have the soul of a man? For here he is reproved.

(19) Then he deals with Christ's being called back; hence, when Herod died, behold, an angel of the Lord appeared in a dream to Joseph. First, he mentions that the angel appeared; secondly, the angel's command; thirdly, the execution of the angel's command.

In regard to the first, three things are done: first, the time is described; secondly, the person; thirdly, the manner of the appearance.

He says, therefore, But when Herod died: not the one involved in Christ's death, because that was his son; behold an angel appeared.

It should be noted that all trouble in the Church is terminated by the death of the persecutors: "When the wicked perish, there are shouts of gladness" (Pr 11:10). Note, also, that when the unbelief of the Jews has ended, Christ will return to them: "And then all Israel will be saved" (Rom 11:26).

Behold... appeared. It should be noted that the order between men and angels is such that divine illuminations are produced in us only by angels: "Are they not administering spirits sent forth to serve for the sake of those who are to obtain salvation?" (Heb 1:14). Hence, even Christ as man willed to be announced by angels.

The manner: in a dream to Joseph in Egypt.

(Verse 20) For those who sought the child's life are dead. From this we understand that not only Herod, but also the priests and scribes at the same time had planned the death of the Lord.

(20) The command: Rise, take the child and his mother. He does not say, "son" or "wife", but child, in order to designate the dignity of the child and the purity of the mother. In this is shown that Joseph was not given to her for the purpose of carnal intercourse but to minister and guard. And he assigns the cause: for those who sought the child's life are dead.

But one might ask why he says, are, for Herod alone had died. This is answered in two ways: first, because he had done so much evil that the Jews rejoiced in his death. When he had a foreboding of his death, he commanded his sister to kill the nobler Jews when he died. These had sought the life of the child with Herod: for those who sought the child's life are dead. Or another way: It is the custom of Sacred Scripture to use the plural for the singular: hence, they are dead, i.e. he is dead. Hence, the statement that those who sought the child's life destroys Apollinaris' error, that the godhead was in Christ in place of a soul.

Joseph was not disobedient to the angelic warning, but he arose, and took the young Child and his mother, and came into the land of Israel. The Angel had not fixed the particular place, so that while Joseph hesitates, the Angel returns, and by the often visiting him confirms his obedience.

But the figurative interpretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Herod were dead, that is, his people being destroyed in the Lord's passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel.

(Verse 21.) He rose and took the child and his mother, and came into the land of Israel. He did not say, 'I took my son and my wife,' but the child and his mother, as if a foster father, not a husband.

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 in Judea in place of his father Herod, he was afraid to go thither. Herod left three sons: Philip, Antipas, and Archelaus. He had directed Archelaus to be king, and the other two, tetrarchs. Joseph was afraid to go into the land of Israel, that is, Judea, because Archelaus was similar to Herod, his father. Antipas was the young Herod who slew the Forerunner. And being warned by God in a dream, he withdrew to the district of Galilee. Galilee was not of the land of Israel, but of the Gentiles, and for this reason the Jews considered the Galileans an abomination.

(21) Then he mentions the execution of the command: and he rose and took the child and his mother. In regard to this he does three things: first, he shows how he returned to the land of Israel (v. 21); secondly, the section he avoided (v. 22); thirdly, the section he chose (v. 22b). He says, therefore, and he rose. Note that the angel did not say: "Go into the land of Judah," or "into Jerusalem," but universally, to the land of Israel, under which even Galilee can be included. Hence, it can be said that Joseph entered the boundaries of the land which Judah inhabited.

(De Con. Evan. ii. 10.) Here it may be asked, How then could his parents go up every year of Christ's childhood to Jerusalem, as Luke relates, if fear of Archelaus now prevented them from approaching it? This difficulty is easily solved. At the festival they might escape notice in the crowd, and by returning soon, where in ordinary times they might be afraid to live. So they neither became irreligious by neglecting the festival, nor notorious by dwelling continually in Jerusalem. Or it is open to us to understand Luke when he says, they went up every year, as speaking of a time when they had nothing to fear from Archelaus, who, as Josephus relates, reigned only nine years. There is yet a difficulty in what follows; Being warned in a dream, he turned aside into the parts of Galilee. If Joseph was afraid to go into Judaea because one of Herod's sons, Archelaus, reigned there, how could he go into Galilee, where another of his sons Herod was tetrarch, as Luke tells us? As if the times of which Luke is speaking were times in which there was any longer need to fear for the Child, when even in Judaea things were so changed, that Archelaus no longer ruled there, but Pilate was governor.

(De Con. Evan. ii. 9.) This may perhaps occur to some, that Matthew says His parents went with the Child Jesus to Galilee because they feared Archelaus, when it should seem most probable that they chose Galilee because Nazareth was their own city, as Luke has not forgot to mention. We must understand, that when the Angel in the vision in Egypt said to Joseph, Go into the land of Israel, Joseph understood the command to be that he should go straight into Judaea, that being properly the land of Israel. But finding Archelaus ruling there, he would not court the danger, as the land of Israel might be interpreted to extend to Galilee, which was inhabited by children of Israel. Or we may suppose His parents supposed that Christ should dwell no where but in Jerusalem, where was the temple of the Lord, and would have gone thither had not the fear of Archelaus hindered them. And they had not been commanded from God to dwell positively in Judaea, or Jerusalem, so as that they should have despised the fear of Archelaus, but only in the land of Israel generally, which they might understand of Galilee.

(De Con. Evan. ii. 5.) The whole of this history, from the account of the Magi inclusively, Luke omits. Let it be here noticed once for all, that each of the Evangelists writes as if he were giving a full and complete history, which omits nothing; where he really passes over any thing, he continues his thread of history as if he had told all. Yet by a diligent comparison of their several narratives, we can be at no loss to know where to insert any particular that is mentioned by one and not by the other.

(ord.) But then we might ask, why was he not afraid to go into Galilee, seeing Archelaus ruled there also? He could be better concealed in Nazareth than in Jerusalem, which was the capital of the kingdom, and where Archelaus was constantly resident.

But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured upon the Gentiles, they carry Christ to them.

(Verse 22) But hearing that Archelaus was reigning in Judea, in place of his father Herod, he was afraid to go there. And being warned in a dream, he withdrew to the region of Galilee. Many fall into error due to ignorance of history, thinking that he is the same Herod who mocked the Lord in his passion, and who is reported to be dead now. Therefore, this Herod, who later became friends with Pilate, is the son of that Herod, the brother of Archelaus; and Tiberius Caesar himself, the city of Lugdunum, which is in Gaul, banished him, and made his brother Herod successor to the kingdom. Read the story of Joseph.

But how did Archelaus reign over Judaea, when Pontius Pilate was governor? Herod's death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom "in the room of his father Herod;" his brother also bearing this name, which is the reason why the evangelist added, "in the room of his father Herod."

It may be said, however, "if he was afraid to settle in Judaea on account of Archelaus, he had cause to fear Galilee also on account of Herod." I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon "Bethlehem and the coasts thereof." Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole was come to an end, and that amongst the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about further proceedings, and about urging on that course of iniquity.

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he saith these things. For He would not have brought them down thither before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go thither, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.

Herod had nine wives, by seven of whom he had a numerous issue. By Josida, his first born Antipater—by Mariamine, Alexander and Aristobulus—by Mathuca, a Samaritan woman, Archelaus—by Cleopatra of Jerusalem, Herod, who was afterwards tetrarch, and Philip. The three first were put to death by Herod; and after his death, Archelaus seized the throne by occasion of his father's will, and the question of the succession was carried before Augustus Cæsar. After some delay, he made a distribution of the whole of Herod's dominions in accordance with the Senate's advice. To Archelaus he assigned one half, consisting of Idumæa and Judæa, with the title of tetrarch, and a promise of that of king if he showed himself deserving of it. The rest he divided into two tetrarchates, giving Galilee to Herod the tetrarch, Ituræa and Trachonitis to Philip. Thus Archelaus was after his father's death a duarch, which kind of sovereignty is here called a kingdom.

Or, we may apply it to the last times of the Jewish Church, when many Jews having turned to the preaching of Enoch and Elijah, the rest filled with the spirit of Antichrist shall fight against the faith. So that part of Judæa where Archelaus rules, signifies the followers of Antichrist; Nazareth of Galilee, whither Christ is conveyed, that part of the nation that shall embrace the faith. Galilee means 'removal;' Nazareth, 'the flower of virtues;' for the Church the more zealously she removes from the earthly to the heavenly, the more she abounds in the flower and fruit of virtues.

(22) Then he mentions the area he avoided: when he heard that Archelaus reigned in Judea. Here the history of Herod should be noted. For he had six sons, and before his death he killed Alexander and Aristobulus; at his death he commanded that Antipater be killed. Thus three remained, among whom Archelaus was the firstborn and usurped the kingdom; but he was later accused before Caesar Augustus by the Jews and his kingdom was taken away. It was then divided into four parts. Two were given to Archelaus and one each to Herod and Philip, as Luke (3:1) says. Archelaus himself was sent into exile after reigning for nine years.

Being warned in a dream. First the angel had said that he should go to the land of Israel, but because Joseph had not yet understood, the angel's message made explicit what was previously implicit. And this is indicated, when he says, being warned in a dream, he withdrew to the district of Galilee.

But on the other hand, just as Archelaus ruled in Judea, so Philip in Galilee. But one must answer that this was immediately after the death of Herod, when Archelaus had the entire kingdom, because the division was made later. But then why did he not fear Archelaus? The answer is that Jerusalem was the seat of the kingdom; hence, he practically stayed there always. But why does Luke (2:41) state that they brought the child to Jerusalem every year? Augustine answers that it was safe to bring him on account of the vast throng that came there at that time; but it would have been dangerous, if he had tarried there for a long time. But why does the evangelist suggest that it was by accident that Joseph came to Nazareth, whereas Luke (2:39) says that he had his personal domicile in Nazareth. The answer is that the angel had told him to go into the land of Israel which, strictly speaking, did not include Galilee or Nazareth. That is the way Joseph understood it; therefore, he made no decision to go to Nazareth.

But if "the Nazarene" is interpreted to mean "holy" or, according to some, as "flower," this is the designation found in many instances. For Daniel calls him "holy" or "of the holy ones." Likewise we find in Isaiah: "A branch from the stock of Jesse and its flower." Even the Lord says of himself in the Song of Songs, "I am the bloom of the plain, the lily of the valleys."

To this he adds the Prophet's testimony, saying, That it might be fulfilled which was spoken by the Prophets, &c.

Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist "Out of Egypt have I called my son," and "for he shall be called a Nazarene."

(Verse 23) And coming, he lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene. If he had set a fixed example from the Scriptures, he would never have said, what was spoken by the prophets; but simply, what was spoken by the prophet: but now, calling them prophets in the plural, he shows that he did not take words from the Scriptures, but the meaning. Nazarene, interprets as holy. But all Scripture testifies that the Lord would be holy. We can also say in another way, that even in the same words, according to the Hebrew truth, it is written in Isaiah: There shall come forth a rod out of the stem of Jesse, and a Nazarene shall rise out of his roots (Isa. 11:1).

Had he meant to quote a particular text, he would not have written 'Prophets,' but 'the Prophet.' By thus using the plural he evidently does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted 'Holyd,' and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah (c. 11:1.) rendered to the strict letter of the Hebrew. There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His rootse.

We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, "That it might be fulfilled," saith he, "which was spoken by the prophets, He shall be called a Nazarene."

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.

"Was not this then," one may say, "casting a shade over the prophecy touching Bethlehem?" By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, "Can there any good thing come out of Nazareth?" For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, "Search and look, for out of Galilee ariseth no prophet." Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He chose out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practice virtue. For this cause He doth not choose for Himself so much as a house; for "the Son of Man," saith He, "hath not where to lay His head;" and when Herod is plotting against Him, He fleeth, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.

They might have read this in some Prophets who are not in our canon, as Nathan or Esdras. That there was some prophecy to this purport is clear from what Philip says to Nathanael. Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth. Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.'

And he came and dwelt in a city called Nazareth. How is it that Luke says that after the Lord was born, He completed the forty days, was held in the arms of Simeon, and then went down to Nazareth (Lk. 2:22-40)? But here Matthew says that after the return from Egypt He went to Nazareth? Learn, therefore, that Luke spoke those things on which Matthew was silent. I will give an example: after the birth, He completed the forty days, and then went down to Nazareth. This is what Luke says. Matthew speaks of what took place afterwards, that He fled into Egypt, and then returned from Egypt to Nazareth, which took place later. They do not contradict each other. One of them, Luke, speaks of the descent from Bethlehem to Nazareth, while the other, Matthew, speaks of the return from Egypt to Nazareth, which took place later. That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Which prophet said this? It is not to be found now. For many books have been lost, because of both the carelessness of the Hebrews and the frequent captivities. But perhaps this was an unwritten prophecy among the Jews. "Nazarene" means "sanctified" and as the Christ is holy, it is right that He is called "a Nazarene." For by many prophets the Lord was called "The Holy One of Israel" (Ps. 88:18, Is. 1:4, etc.)

(23) That what was spoken by the prophet might be fulfilled, "He shall be called a Nazarene." This is not found written, but it can be said that it was gathered from many passages. For Nazarene means holy; and because Christ is called holy: "Until the holy one is anointed" (Dan 9:24), therefore, he is said to be so called by the prophet. Or it can be said that by Nazarene is meant abounding with flowers, as in Is (11:1): "There shall come forth a shoot from the stump of Jesse and a flower shall grow out of his roots." This agrees with Song of Songs (2:1): "I am a rose of Sharon, a lily of the valleys."