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Saint Thomas Aquinas, Carlo Crivelli

Matthew 2

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Thomas Aquinas · Catena Aurea · Chapter 2

Passages · 167

Matthew 2:1–2

  • Augustine of Hippo on Matthew 2:1–2 — After the miraculous Virgin-birth, a God-man having by Divine power proceeded from a virgin womb; in the obscure shelter of such a cradle, a narrow stall, wherein lay Infinite Majesty in a body more narrow, a God was…vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 — In the beginning of this passage of the Gospel he puts three several things; the person, “When Jesus was born,” the place, “in Bethlehem of Judaea,” and the time, “in the days of Herod the king.” These three…vatican.va
  • Jerome on Matthew 2:1–2 — We think the Evangelist first wrote, as we read in the Hebrew, ‘Judah,’ not ‘Judaea.’ For in what other country is there a Bethlehem, that this needs to be distinguished as in ‘Judaea?’ But ‘Judah’ is written,…vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 — There are two Bethlehems; [Josh 19:15] one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata.vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (2) — Concerning the place, Bethlehem, Matthew and Luke agree; but the cause and manner of their being there, Luke relates, Matthew omits. Luke again omits the account of the Magi, which Matthew gives.vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 — Let us see to what serves this designation of time, “In the days of Herod the king.” It shews the fulfilment of Daniel’s prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from…vatican.va
  • Rabanus Maurus on Matthew 2:1–2 — Otherwise, he mentions the foreign king to shew the fulfilment of the prophecy. “The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come.” [Gen 49:10]vatican.va
  • Ambrose of Milan on Matthew 2:1–2 — It is said, that some Idumaean robbers coming to Ascalon, brought with them among other prisoners Antipater. [ed. note: The same account of Herod’s parentage is given by Africanus, Euseb. Hist. i. 7. but Josephus…vatican.va
  • John Chrysostom on Matthew 2:1–2 — “Herod the king,” mentioning his dignity, because there was another Herod who put John to death.vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 (2) — “When He was born . . . behold wise men,” that is, immediately on His birth, shewing that a great God existed in a little one of man.vatican.va
  • Rabanus Maurus on Matthew 2:1–2 (2) — The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldaeans,…vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (3) — What were these Magi but the first fruits of the Gentiles? Israelitish shepherds, gentile Magians, one from far, the other from near, hastened to the one Corner-stone.vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (4) — Jesus then was manifested neither to the learned nor the righteous; for ignorance belonged to the shepherds, impiety to the idolatrous Magi. Yet does that Corner-stone attract them both to Itself, seeing He came to…vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 (2) — These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the…vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 (2) — It should be known that opinions vary respecting the Magi. Some say they were Chaldaeans, who are known to have worshipped a star as God; thus their fictitious Deity shewed them the way to the true God. Others think…vatican.va
  • Jerome on Matthew 2:1–2 (2) — They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldaeans, or Persians, or came from the utmost ends of the earth, how in so short a space of time…vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 (3) — Some used to answer, ‘No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.’vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 (3) — Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days.vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 (3) — Or, they had set out two years before the Saviour’s birth, and though they travelled all that time, neither meat nor drink failed in their scrips.vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 (4) — Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and might easily come to Jerusalem in that so short time. But why does he write “From the East?” Because surely…vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 (4) — Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem.vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 (5) — Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that…vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (5) — Many kings of Judaea had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judaea had…vatican.va
  • Gregory the Great on Matthew 2:1–2 — It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet. cite this text in support of their error; the new star which appeared at the Lord’s birth they…vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (6) — And, according to Faustus this introduction of the account of the star would lead us rather to call this part of the history, ‘The Nativity,’ than ‘The Gospel.’vatican.va
  • Gregory the Great on Matthew 2:1–2 (2) — But far be it from the hearts of the faithful to call any thing, ‘fate.’vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (7) — For by the word, ‘fate,’ in common acceptation, is meant the disposition of the stars at the moment of a person’s birth or conception; to which some assign a power independent of the will of God. These must be kept…vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 (5) — If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils…vatican.va
  • Gregory the Great on Matthew 2:1–2 (3) — How vain moreover is prayer for those who live by fate; Divine Providence is banished from the world together with piety, and man is made the mere instrument of the sidereal motions. For these they say move to…vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (8) — It cannot be said to be utterly absurd to suppose that sidereal afflatus should influence the state of the body, when we see that it is by the approach and departure of the sun that the seasons of the year are…vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (9) — But if we will not subject the nativity of any man to the influence of the stars, in order that we may vindicate the freedom of the will from any chain of necessity; how much less must we suppose sidereal influences…vatican.va
  • John Chrysostom on Matthew 2:1–2 (2) — The object of astrology is not to learn from the stars the fact of one’s birth; but from the hour of their nativity to forecast the fate of those that are born. But these men knew not the time of the nativity to have…vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 (4) — ‘His star,’ i.e. the star He created for a witness of Himself.vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 (5) — To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both…vatican.va
  • Gregory the Great on Matthew 2:1–2 (4) — To the Jews who used their reason, a rational creature, i.e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the…vatican.va
  • Leo the Great on Matthew 2:1–2 — Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit, therefore likened to the stars…vatican.va
  • John Chrysostom on Matthew 2:1–2 (3) — This was manifestly not one of the common stars of Heaven. First, because none of the stars moves in this way, from east to south, and such is the situation of Palestine with respect to Persia. Secondly, from the…vatican.va
  • Remigius of Auxerre on Matthew 2:1–2 (6) — Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds.vatican.va
  • Glossa Ordinaria on Matthew 2:1–2 (6) — “In the east.” It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem.vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (10) — Will you ask, from whom had they learned that such an appearance as a star was to signify the birth of Christ? I answer from Angels, by the warning of some revelation. Do you ask, was it from good or ill Angels?…vatican.va
  • Leo the Great on Matthew 2:1–2 (2) — Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith.vatican.va
  • Augustine of Hippo on Matthew 2:1–2 (11) — They might think that a king of Judaea was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of…vatican.va
  • Leo the Great on Matthew 2:1–2 (3) — What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to…vatican.va
  • Pseudo-Chrysostom on Matthew 2:1–2 (6) — Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was;…vatican.va

Matthew 2:3–6

  • Augustine of Hippo on Matthew 2:3–6 — As the Magi seek a Redeemer, so Herod fears a successor.vatican.va
  • Glossa Ordinaria on Matthew 2:3–6 — “The King,” he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.vatican.va
  • Pseudo-Chrysostom on Matthew 2:3–6 — Herod “was troubled” when he heard that a King was born of Jewish lineage, lest, himself being an Idumaean, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great…vatican.va
  • Augustine of Hippo on Matthew 2:3–6 (2) — If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His…vatican.va
  • Leo the Great on Matthew 2:3–6 — Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judaea, reigns every…vatican.va
  • Glossa Ordinaria on Matthew 2:3–6 (2) — Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.vatican.va
  • Gregory the Great on Matthew 2:3–6 — At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shews itself.vatican.va
  • Leo the Great on Matthew 2:3–6 (2) — Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power.vatican.va
  • Pseudo-Chrysostom on Matthew 2:3–6 (2) — Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish…vatican.va
  • Glossa Ordinaria on Matthew 2:3–6 (3) — “Jerusalem was troubled with him,” as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do…vatican.va
  • Remigius of Auxerre on Matthew 2:3–6 — They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be…vatican.va
  • Pseudo-Chrysostom on Matthew 2:3–6 (3) — Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated Herod; who…vatican.va
  • Leo the Great on Matthew 2:3–6 (3) — The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth,…vatican.va
  • Theodotus of Ancyra on Matthew 2:3–6 — Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But…vatican.va
  • Gregory the Great on Matthew 2:3–6 (2) — Rightly is He born in Bethlehem, which signifies the house of bread, who said, “I am the living bread, who came down from heaven.”vatican.va
  • Pseudo-Chrysostom on Matthew 2:3–6 (4) — When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only…vatican.va
  • Glossa Ordinaria on Matthew 2:3–6 (4) — He quotes this prophecy as they quote who give the sense and not the words.vatican.va
  • Jerome on Matthew 2:3–6 — The Jews are here blamed for ignorance; for whereas the prophecy says, “Thou Bethlehem Ephrata;” they said, ‘Bethlehem in the land of Judah.’vatican.va
  • Pseudo-Chrysostom on Matthew 2:3–6 (5) — By cutting short the prophecy, they became the cause of the murder of the Innocents. For the prophecy proceeds, “From thee shall go forth a King who shall feed My people Israel, and His day shall be from…vatican.va
  • Jerome on Matthew 2:3–6 (2) — The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand…vatican.va
  • Glossa Ordinaria on Matthew 2:3–6 (5) — This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy;…vatican.va
  • Remigius of Auxerre on Matthew 2:3–6 (2) — Or the sense is; though little among cities that have dominion, yet art thou not the least, for “out of thee shall come the Ruler, who shall rule My people Israel;” this Ruler is Christ, who rules and guides His…vatican.va
  • John Chrysostom on Matthew 2:3–6 — Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; shewing that He should be only born there. What reason is there for applying this to Zorobabel, as some do?…vatican.va
  • Augustine of Hippo on Matthew 2:3–6 (3) — The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and shewed not itself again to them till the Jews themselves…vatican.va

Matthew 2:7–9

Matthew 2:9

  • Pseudo-Chrysostom on Matthew 2:9 — This passage shews, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, “where Christ should be born?” and thus to manifest Him to…vatican.va
  • Augustine of Hippo on Matthew 2:9 — To perform its due service to the Lord, it advanced slowly, leading them to the spot. It was ministering to Him, and not ruling His fate; its light shewed the suppliants and filled the inn, shed over the walls and…vatican.va
  • Pseudo-Chrysostom on Matthew 2:9 (2) — What wonder that a divine star should minister to the Sun of righteousness about to rise. It stood over the Child’s head, as it were, saying, ‘This is He;’ proving by its place what it had no voice to utter.vatican.va
  • Glossa Ordinaria on Matthew 2:9 — It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house.vatican.va
  • Ambrose of Milan on Matthew 2:9 — The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it…vatican.va
  • Remigius of Auxerre on Matthew 2:9 — Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil’s power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till…vatican.va
  • Glossa Ordinaria on Matthew 2:9 (2) — Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.vatican.va

Matthew 2:10–11

Matthew 2:12

  • Augustine of Hippo on Matthew 2:12 — The wicked Herod, now made cruel by fear, will needs do a deed of horror. But how could he ensnare him who had come to cut off all fraud? His fraud is escaped as it follows, “And being warned.”vatican.va
  • Jerome on Matthew 2:12 — They had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek ‘having received a response’) is given not by an Angel, but by the Lord Himself, to shew the high privilege…vatican.va
  • Glossa Ordinaria on Matthew 2:12 — This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, “I am the way.” [John 14:6] Not that the Infant actually speaks to them, that His…vatican.va
  • John Chrysostom on Matthew 2:12 — See the faith of the Magi; they were not offended, nor said within themselves, What need now of flight? or of secret return, if this Boy be really some great one? Such is true faith; it asks not the reason of any…vatican.va
  • Pseudo-Chrysostom on Matthew 2:12 — Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more…vatican.va
  • Gregory the Great on Matthew 2:12 — We may learn much from this return of the Magi another way. Our country is Paradise, to which, after we have come to the knowledge of Christ we are forbidden to return the way we came. We have left this country by…vatican.va
  • Pseudo-Chrysostom on Matthew 2:12 (2) — It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is…vatican.va

Matthew 2:13–15

  • Rabanus Maurus on Matthew 2:13–15 — Here Matthew omits the day of purification when the first-born must be presented in the Temple with the lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law,…vatican.va
  • Remigius of Auxerre on Matthew 2:13–15 — 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.vatican.va
  • Hilary of Poitiers on Matthew 2:13–15 — 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…vatican.va
  • Pseudo-Chrysostom on Matthew 2:13–15 — 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…vatican.va
  • Augustine of Hippo on Matthew 2:13–15 — 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 sat in darkness. He fled that he might…vatican.va
  • Augustine of Hippo on Matthew 2:13–15 (2) — 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.vatican.va
  • Hilary of Poitiers on Matthew 2:13–15 (2) — Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judaea goes to be cherished among nations given to the vainest superstitions.vatican.va
  • Jerome on Matthew 2:13–15 — When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judaea, the Gospel speaks of no light, no darkness.vatican.va
  • Pseudo-Chrysostom on Matthew 2:13–15 (2) — The straitness of every persecution may be called night - the relief from it in like manner, day.vatican.va
  • Rabanus Maurus on Matthew 2:13–15 (2) — For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened.vatican.va
  • John Chrysostom on Matthew 2:13–15 — See how immediately on His birth the tyrant is furious against Him, and the mother with her Child is driven into foreign lands. So should you in the beginning of your spiritual career seem to have tribulation, you…vatican.va
  • Bede on Matthew 2:13–15 — 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…vatican.va
  • Remigius of Auxerre on Matthew 2:13–15 (2) — 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.” [Isa 19:1] It is the practice of this Evangelist to confirm…vatican.va
  • Jerome on Matthew 2:13–15 (2) — 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…vatican.va
  • Jerome on Matthew 2:13–15 (3) — 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,…vatican.va
  • John Chrysostom on Matthew 2:13–15 (2) — It is a law of prophecy, that in a thousand places many things are said of some and fulfilled of others. As it is said of Simeon and Levi, “I will divide them in Jacob, and scatter them in Israel;” [Gen 49:7] which…vatican.va
  • Jerome on Matthew 2:13–15 (4) — Let those who deny the authenticity of the Hebrew copies, shew us this passage in the LXX, and when they have failed to find it, we will shew it them in the Hebrew. We may also explain it in another way, by…vatican.va
  • Remigius of Auxerre on Matthew 2:13–15 (3) — 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…vatican.va

Matthew 2:16

  • Pseudo-Chrysostom on Matthew 2:16 — 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…vatican.va
  • Augustine of Hippo on Matthew 2:16 — And while he thus persecutes Christ, he furnished an army (or martyrs) clothed in white robes of the same age as the Lord.vatican.va
  • Augustine of Hippo on Matthew 2:16 (2) — 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.vatican.va
  • Augustine of Hippo on Matthew 2:16 (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…vatican.va
  • Rabanus Maurus on Matthew 2:16 — 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.vatican.va
  • Augustine of Hippo on Matthew 2:16 (4) — 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…vatican.va
  • Glossa Ordinaria on Matthew 2:16 — 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…vatican.va
  • Augustine of Hippo on Matthew 2:16 (5) — 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,…vatican.va
  • Bede on Matthew 2:16 — 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…vatican.va

Matthew 2:17–18

  • John Chrysostom on Matthew 2:17–18 — The Evangelist by this history of so bloody a massacre, having filled the reader with horror, now again sooths his feelings, shewing that these things were not done because God could not hinder, or knew not of them;…vatican.va
  • Jerome on Matthew 2:17–18 — This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shews that the Evangelists and Apostles did not follow any one’s translation, but according to the Hebrew…vatican.va
  • Pseudo-Chrysostom on Matthew 2:17–18 — 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.” The ‘weeping’ means the cries of the children; ‘lamentation,’ refers to…vatican.va
  • Jerome on Matthew 2:17–18 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 2:17–18 — 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…vatican.va
  • Remigius of Auxerre on Matthew 2:17–18 — The sacred Evangelist adds, to shew 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.”vatican.va
  • Jerome on Matthew 2:17–18 (3) — 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.vatican.va
  • Hilary of Poitiers on Matthew 2:17–18 — 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.…vatican.va
  • Rabanus Maurus on Matthew 2:17–18 — 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.vatican.va
  • Glossa Ordinaria on Matthew 2:17–18 — 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.vatican.va
  • Rabanus Maurus on Matthew 2:17–18 (2) — Rachel is well set for a type of the Church, as the word signifies ‘a sheep’ or ‘seeing;’ [margin note: see Ch. 1, note i, p. 19] her whole thought being to fix her eye in contemplation of God; and she is the…vatican.va

Matthew 2:19–20

  • Eusebius of Caesarea on Matthew 2:19–20 — 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…vatican.va
  • Jerome on Matthew 2:19–20 — 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…vatican.va
  • Dionysius the Areopagite on Matthew 2:19–20 — 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…vatican.va
  • Pseudo-Chrysostom on Matthew 2:19–20 — 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…vatican.va
  • Jerome on Matthew 2:19–20 (2) — From this we see that not Herod only, but also the Priests and Scribes had sought the Lord’s death at that time.vatican.va
  • Remigius of Auxerre on Matthew 2:19–20 — 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.vatican.va
  • Pseudo-Chrysostom on Matthew 2:19–20 (2) — 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.”vatican.va
  • Remigius of Auxerre on Matthew 2:19–20 (2) — Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, “the Child’s life,” overthrow those heretics [margin note: or “soul,” i.e. the Apollinarians] who taught that…vatican.va
  • Bede on Matthew 2:19–20 — 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 shewing that all the persecutions moved against…vatican.va

Matthew 2:21–23

  • Glossa Ordinaria on Matthew 2:21–23 — 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…vatican.va
  • Josephus on Matthew 2:21–23 — 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,…vatican.va
  • Augustine of Hippo on Matthew 2:21–23 — Here is 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…vatican.va
  • Glossa Ordinaria on Matthew 2:21–23 (2) — 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…vatican.va
  • John Chrysostom on Matthew 2:21–23 — And when he had once left the country of His birth, all the occurrences passed out of mind; the rage of persecution had been spent in Bethlehem and its neighbourhood. By choosing Nazareth therefore, Joseph both…vatican.va
  • Augustine of Hippo on Matthew 2:21–23 (2) — 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…vatican.va
  • Hilary of Poitiers on Matthew 2:21–23 — But the figurative intepretation 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…vatican.va
  • Rabanus Maurus on Matthew 2:21–23 — 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…vatican.va
  • Glossa Ordinaria on Matthew 2:21–23 (3) — To this he adds the Prophet’s testimony, saying, “That is might be fulfilled which was spoken by the Prophets, &c.”vatican.va
  • Jerome on Matthew 2:21–23 — 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…vatican.va
  • Pseudo-Chrysostom on Matthew 2:21–23 — 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…vatican.va
  • Augustine of Hippo on Matthew 2:21–23 (3) — 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…vatican.va

Scripture cited · 16 verses

Genesis 49:7 · Genesis 49:10 · Numbers 23:22 · Numbers 24:17 · Joshua 19:15 · Judges 1:6 · Psalm 62:11 · Psalm 141:2 · Isaiah 2:3 · Isaiah 19:1 · Micah 5:2 · Zechariah 6:12 · Matthew 17:10 · Matthew 20:10 · John 1:15 · John 14:6

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