Matthew 2:16Meaning & Commentary from the Church Fathers

49:10), His mother is foretold to be a virgin, as Isaiah declared (Isaiah 7:14), His birthplace is Bethlehem, as Micah predicted (Micah 5:2), and the timing of His birth was proclaimed by the wise men. Moreover, the Roman census recorded Jesus as the son of Joseph, yet despite this knowledge, he failed to see the truth, consumed by his envy. He resembled Saul, who, in his quest for David’s life, did not realize that David was in his midst (1 Samuel 24:4-5). Solomon possessed the wisdom to discern the true mother of the harlot's child (3 Kings 3:16-28). Similarly, Dalilah was able to unveil Samson's hidden secrets (Judg. 16:5-17). However, Pharaoh, not knowing the generation and time of the Redeemer destined to the Hebrews, slaughtered many infants, unwittingly seeking to destroy the One whose survival threatened him as well (Ex. 1:15). Just as Saul recognized through many signs that he could not conquer David, Herod should have known that he could not counter the power of David’s descendant. Hatred does not merely reject reason and guidance but hastens toward sin and destruction. Such individuals are children of the adversary, who believed he could eliminate Moses, destroy David, and bring David’s son to the cross. Cain, his follower, thought he could deceive God when he asked, 'Am I my brother's keeper?' (Gen. 4:9). Likewise, Ahithophel (4 Sam. 5:25) and Judas Iscariot (Matt. 26:14-16, 25, 49, Jn. 13:25-27, etc.) believed they could outsmart: the former, the prophet Elisha, and the latter, our Lord. The innocent infants who suffered became witnesses to the suffering of the righteous and bearers of indictments against the murderers. Just as Christ, who claimed to be God, was collectively denounced and expelled from His own city (Luke 4:28-30), so too did these ignorant infants endure suffering solely because of Him before they could proclaim His glory. 'When he saw that he was mocked ... by the wise men.' O blind Israelites, you fail to comprehend, deaf ones, for you do not listen, and to this day you disregard Isaiah's message: 'The Lord will give you a sign' (Isaiah 7:14). Had He provided a sign in any other way, it would have been clear, yet the sign you are given is through Him, born of a virgin, a message intended for you all. A sign was given to Moses for his individual understanding, just as it was revealed to Gideon and Ezekiel. However, what was given privately to them is not the same as what you received through the Magi, which serves as a manifestation of your law. Why then do you remain unmindful of the time of salvation and reject the belief in the virgin birth? Or perhaps, alongside your king, you have succumbed to folly, waiting for the wise men to return to fill you in. Is it not enough that outsiders have come and disturbed you, forcing you to realize that Christ has entered the world? Or do you still uphold the decree of your man-slaying king, the second Pharaoh of the Canaanite lineage? When Saul heard that the priests aided David, whom they did not recognize, he ordered them to be captured and killed (cf. 1 Sam. 22:18). Consequently, it is just that this righteous blood is now charged against you, as Saul bore guilt for David's blood, and rightly, the Son of David, freed from your grasp, went to the Gentiles. David faced adversity from Saul, just as his Son faced persecution at the hands of Herod. Priests were slain for David’s sake, while the innocents were murdered for the sake of our Lord. Abiathar the priest escaped peril, akin to John’s survival from the massacre of infants. In the person of Abiathar, the priesthood from Eli’s line was annulled, and through John, the prophecy concerning Jacob’s descendants was nullified.

Some suggest that Christ was two years old when the Magi worshipped Him, as the star had appeared at His birth and two years were taken for the Magi’s journey. But Chrysostom refutes this claim. Is it plausible that their travels took two years, even through foreign lands? Why would those with Christ linger in Bethlehem for two years following the census that brought them there? The star had appeared beforehand, leading them to find Him wrapped in swaddling clothes. This situation is indeed shrouded in mystery. It remains unclear whether the shepherds saw Christ before the Magi or vice versa; regardless, either assertion can be made confidently. There is no reason to be astonished at Herod’s decree to slay infants two years and younger. He suspected that the star did not appear to the wise men at once, but perhaps warned them of His birth. Thus, to ensure his plan’s success, he extended the timeframe of the massacre to encompass the vicinity of Bethlehem, hoping to eliminate Christ among the slain. He killed those from two years old, allowing for the possibility of a delay, as mentioned above, and also based on the information he gathered from the Magi, to which he added his own margin of error. The phrase "according to the time he learned from the Magi" ought to be interpreted in the context of the minimum age. Upon reconsideration, if he had been informed by the wise men that the two-year timeframe was fulfilled, there would have been no justification for slaying those younger. However, some find it troubling that the innocent infants were unjustly killed for Christ's sake while Herod himself fled. To these individuals, we would respond that although many endure suffering unfairly, it is never without purpose. Those who appear to suffer unjustly do so to atone for their wrongdoings, thus their afflictions are not truly adverse but rather a form of divine favor; or they bear hardships to earn a crown and, in doing so, receive eternal comfort. While the offense may be inflicted upon another, the suffering does not constitute misfortune for the one who endures it. These infants were not slain for the purification of sins, indicating their suffering was for the sake of receiving a heavenly reward, hence they did not suffer unjustly. It is conceivable that these infants had a role to fulfill. If God sustains even sinners in life, awaiting their repentance, it is far more likely He would not deprive of life those destined for virtue. Shortly thereafter, the infant murderer, Herod, faced the consequences of his actions, experiencing a violent end, as recorded by Josephus.

For they have hated wisdom, and have not received the word of the Lord, nor desired it" (Proverbs 1:28-30). Even through David, He stated, "On thee have I been established from the womb; thou hast brought me forth from my mother's womb" (Psalm 70:6). Moreover, St. Moses affirmed that the Lord Christ, as an infant still nursing, could not be slain, as evidenced by the command: "You shall not boil a lamb in his mother's milk" (Ex. 23:19). This implies that our Lord Christ, the true Lamb of God, would not suffer before the appointed time. Thus, in Bethlehem, the infants were murdered. Innocently giving their lives for Christ, they became the first martyrs. David refers to them when he says, "Out of the mouth of babes and infants Thou hast arranged praise; for the sake of Thy enemies, to make silent the enemy and the avenger" (Psalm 8:3). During this persecution, the infants died for Christ and received the full glory of martyrs. The hostile Herod, who claimed the right to defend his throne against the King of heaven, was ultimately vanquished. It is therefore just that these infants are honored as the first to die for Christ.

Consider, dear Christian, the consequences of unchecked ambition. Herod, fearing the loss of his royal status, violently turned against the innocent Christ, resulting in the massacre of countless young lives. What a profound and dreadful reality it is that the desire for power leads to such atrocities! This ruthless king shed innocent blood without remorse, all to protect his own honor. We witness similar evils in our world today, where the thirst for power prompts individuals to rise against the divinely anointed and to unleash chaos within society. The number of foes of the King is immense, as many power-hungry hearts surround Him, even while pretending to support Him. This presents a spiritual burden, a wealth of turmoil drawn from the world. He fulfilled His mission and departed.

How can one capture the horror of such an atrocious act? How can one portray the scenes of sorrow and brutality? The wretched cries of dying children and the anguished sobs of parents intermingle with the cruel threats of executioners; on one side, love struggles to protect its beloved offspring, wrenching swords from the hands of soldiers, throwing itself in their paths, desperately trying to intercede while risking becoming another victim of their frenzy; on the other, the frenzied shouts of the murderers, yanking children from their mothers' arms and stabbing both at once, spilling the blood of mother and child alike! How can one fathom the agony of the fathers, their groans and cries for mercy as they hold their little ones one last time? "Where," cries Bossuet, "are the men of faith who wish for the accounts of this atrocity by Herod to be acknowledged alongside other historical records? As if our faith relies on what the secular historians choose to note or overlook. We should disregard such trivial thoughts. Mere human perspectives, if held by the Evangelist, might have led him to compromise the credibility of his Gospel with a recounting of events that were not accurately conveyed." Yet, one may question why God allowed the untimely deaths of these infants and challenge His justice in not preventing such grievous acts. God permitted these atrocities, as He does with other human sins and as He tolerates the blasphemies of those who do not believe, delaying punishment until it pleases Him. He could have protected Jesus Christ through other means; however, is there any response to which disbelief would not raise objections and grievances? Moreover, it is important to note that humanity cannot inflict true evil upon anyone. God allows us to face trials to cleanse us of our sins and provide opportunities for merit. Those who endure with brave acceptance find that they suffer no real harm, but rather gain invaluable blessings. Were the infants whom Herod sacrificed to his violent ambitions truly unfortunate for meeting death rather than Jesus Christ? Would it not be more fitting to liken them to the children of noble lineage who serve the King’s son, presented by Judea to her infant Ruler, and whom the Church throughout the ages venerates as martyrs? In vain did Herod shed rivers of blood through his horrific deeds: the One he sought to destroy transcended this violence. He murdered thousands in lieu of one; the One he wished to capture eluded him, and in that very act, His birth was even further glorified. Why is this so? Because it is written, There is neither counsel nor wisdom against the Lord (Proverbs 21:30). This will remain the outcome of all persecutions against Jesus Christ and His Church: they will reveal the impotence of worldly powers, fulfill prophecies, disseminate the truth, and grant everlasting joy to those who suffer for their sake.

Dear friends, Christ did not scorn, but rather honored His warriors, granting them the chance to achieve victory even before His own earthly existence, permitting them to claim triumph without engaging in combat, adorning them with victory before the very members of His body. By His divine intent, through hardship, they transcended their flaws, discovered the eternal before the temporal, and were united with the divine prior to the earthly. Thus, Christ dispatched His warriors and did not forsake them; He embraced His army, not abandoned them.

In his rage, he ordered the massacre of all male children in Bethlehem and its vicinity, targeting those two years old and under, as the Evangelist noted, based on the timeframe provided by the wise men. This indicates that the wise men had actually informed Herod of observing the star in the east two years prior, leading them to understand the significance of the star and prepare for their lengthy and uncertain journey.

The exact day the wise men arrived in Bethlehem to worship the Child and present their gifts, as well as the day they departed, remains unspecified in the accounts. Likewise, it is not detailed how many days after Christ's nativity Joseph took the Child and His mother to Egypt, or how long they stayed there before returning, nor is there clarity on when the infanticide occurred. The holy Evangelists chose not to elaborate on these events but focused primarily on what occurred before the wise men reached Bethlehem. After their visit, Joseph, along with the Child and His mother, fled to Egypt, remaining there until Herod’s death before returning to Israel. Luke the Evangelist mentions that forty days post Christ's birth, His parents brought Him to the temple in Jerusalem, “as it is written in the law of the Lord” (Luke 2:23). This indicates that the trip to Egypt took place after this period.

The author of the Church Monthly Book, while suggesting that the worship of the Magi occurred on the same day as Christ's birth, claims that the flight to Egypt happened the following day, and that the slaughter of the innocents took place four days after the birth. While these timings are conceivable, it raises further questions about how Joseph, with the Child and His mother, could have returned from Egypt to Jerusalem before the forty days necessary to present Him in the temple. Particularly when considering what the sacred Matthew later writes, that upon returning to the land of Israel and fearing to remain in Judea due to Archelaus's rule, they settled in the region of Galilee, specifically Nazareth (Matt. 2:23). Now, let us also consider the prophecy regarding the slaying of the children.

He coldly contemplated his heinous plot, reasoning, "The Magi have departed, yet I will not let the Child slip away; I know He must be in Bethlehem or nearby. They reported that the star had appeared to them, so the Child cannot be older than a year; I must act swiftly." Thus, Herod dispatched his ruthless soldiers to slaughter every male infant in Bethlehem and its surrounding areas, aged two years and younger, based on the timeframe he had gathered from the Magi. Measures were taken to ensure that not a single doomed child would survive; likely, the little ones were first taken from their caretakers under some pretense, only to be slaughtered afterward. Tradition holds that as many as fourteen thousand innocent infants perished for Christ during this time; untold families were plunged into despair and sorrow. The serene fields of Bethlehem, once filled with angelic praises celebrating Christ's birth, were now overshadowed by the wails and suffering of the innocent.

"Who can articulate the tragedy of Bethlehem?" exclaims St. Gregory of Nyssa. "Who can convey the universal lament, the sorrowful cries of children, mothers, fathers, and relatives? Who can depict this devastation in all its forms and details?" The decree was to raise the age of infants targeted to two years—a typical age for nursing—and to ensure every child fitting that description in and around Bethlehem was subjected to cruelty. No thought was given to spare additional young lives when his own safety was at stake. As was intended, the horrific task was executed. With the census occurring at that moment, Bethlehem and its vicinity were overcrowded with the descendants of King David. The human heart sinks with grief upon hearing this account, and one might naturally question: "Why did the Lord allow such a tragedy to befall these infants?" St. John Chrysostom offers an answer: "God allows every unrighteous act to be imputed to us either as an opportunity for the remission of sins or as a preparation for the greatest rewards and gleaming crowns. You might argue that these children, upon reaching maturity, could have accomplished significant deeds. However, God would not permit their premature deaths if they were destined for greatness. They might instead have aligned themselves with the very voices that cried out to Pilate, 'Crucify Him! His blood be on us and on our children' (Luke 23:21; Matthew 27:25). Perhaps they would have faced the sorrows about which the Lord spoke prior to His own sufferings: 'For behold, the days are coming in which they will say, Blessed are the barren, and the wombs that have not borne, and the breasts which have not nursed!' (Luke 23:29). This blessedness has now fallen upon the mothers of Bethlehem. It was far better for them to endure the loss of their children in their innocence than to witness their suffering or meet a miserable end in later years, when these children would have been their only support in old age. "Such," says St. John Chrysostom, "are among our reasons; still, there are deeper ones, known only to the Lord."

Yet, this raises profound questions about the innocence of those children and the allowance of such tragedy by God. Many ponder these difficult inquiries: if earthly life were all that existed, limited to the here and now, then every instance of suffering for truth or unjust condemnation would lead one to question divine justice. The poor and innocent would rightly feel wronged and cry out, “Where is justice?” Why do the good suffer while the wicked thrive? This reasoning reflects that of the pagans who had lost faith in their deities and lacked the understanding of resurrection and eternal life; it mirrors the thoughts of those unfamiliar with true Christianity today.

In contrast, genuine Christians possess a different perspective; they acknowledge that Jesus Christ taught about the everlasting soul and the resurrection for all, emphasizing the fleeting nature of earthly existence and the eternality of life to come. They understand the recompense for earthly actions will manifest in the afterlife, knowing that earthly afflictions can be sent as trials—Job being a prime example. Furthermore, they recognize that the tribulations endured with patience may lead to either the forgiveness of sins or a special reward. Chrysostom posed the query, “What is death?” likening it to shedding a garment: “the body, like clothing, covers the soul, and we lay it aside for a brief period to receive it once again in a glorious state.”

Christians like Chrysostom argue that while it might be posited that these innocents could have accomplished great deeds had they lived, it must be considered that their early demise was permitted by God, perhaps to spare them from a life of sin. Innocent of wrongdoing, they were instead granted a blessed state. The mothers of Bethlehem were afforded the sorrow of losing their children, yet they spared themselves the anguish of witnessing them face the world’s evils. Chrysostom reflects on the mysteries that only the Lord knows, recognizing that we often grapple with confusion and questions amidst calamity. Yet, echoing Jesus's response to Peter, we are reminded, “What I do, you do not know now, but you will understand afterwards.” Many dilemmas, when viewed in hindsight, can become clear, culminating in a full understanding at the final judgment.

Grief often leads many to lament against God, especially following the loss of cherished loved ones. Such cries express despair: “Lord, why have You taken away my last solace?” The lament continues with a sense of injustice, questioning why the virtuous suffer while the wicked flourish. Those bereaved may ponder if a just God could permit such disparity, leading them to doubt His existence. In their mourning, they may forsake prayer, unable to reach out to Christ who offers rest and comfort. This mindset was common among pagans and Jews prior to Christ’s advent, for they believed in immediate rewards for deeds done in life. Thus, questions of justice found a place in their reasoning; every unjustly treated individual felt wronged.

As Christians, however, we reject this worldview. Christ delivered the message of our immortality, illuminating that earthly existence serves as preparation for eternal life. He warned that the pursuit of perfection would be fraught with trials, yet the recompense awaits us in the hereafter. The hardships we face are influenced by our choices and others' free will, as God created us with intellect and autonomy. We can distinguish right from wrong; thus, when we choose sin, it is a conscious decision. While God could intervene in our lives, He grants us the freedom to strive towards our goals; His guidance comes without coercion. When we stray from the path He desires, challenges may arise to redirect us, and the trials we encounter can serve as reminders of His call back to the truth.

Recognizing these trials as divine lessons rather than punishments is crucial for our spiritual growth. Only those who perceive such challenges as unjust will falter in their faith. Rather, Christians should embrace the notion that eternal life is the ultimate reward, and here on earth, trials serve as preparations. The final judgment will reveal God’s justice, and then we will understand our earthly struggles in the context of His divine plan. While Christianity views death as a misfortune, it is only so for those unrepentant or unprepared, for the righteous, and the innocent, it is merely a transition to a better existence.

This brutality was characteristic of Herod, as illustrated by numerous accounts of his horrific actions recorded by Josephus Flavius. He targeted not only Bethlehem, recognized as the birthplace of the new King according to prophecy and the Sanhedrin, but also extended his cruel decree to the surrounding regions, further ensuring his intent to extinguish the life of the newborn King. Herod likely believed the timing of the star's appearance corresponded with the king's birth; hence, he sought information on this timeline from the wise men, subsequently ordering the execution of all infants born around that period—deliberately including those born slightly earlier, hoping to secure his malevolent objective.