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1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, 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. 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. 19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
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[AD 220] Tertullian on Matthew 2:1
Let those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king; and the infant has received "the power of Damascus" without battle and arms.

Source: An Answer to the Jews
[AD 220] Tertullian on Matthew 2:1
Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.

Source: On the Flesh of Christ
[AD 395] Gregory of Nyssa on Matthew 2:1-2
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 action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be free will? but that which is in us must be free.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Matthew 2:1-2
(in Luc. iii. 41.) It is said, that some Idumæan robbers coming to Ascalon, brought with them among other prisoners Antipatera. He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judæa, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judæa, by a decree of the Senate; so it is clear that Herod sought the throne of Judæa without any connection or claim of birth.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:1
We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if you will, let us first bring forward what the enemies of the truth say. Because the devil has blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.

What then do they allege? Behold, say they, even when Christ was born a star appeared; which is a sign that astrology may be depended on. How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, My kingdom is not of this world. At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seen a star appear in their own country, they come to see Him that was born.

Which circumstance in itself would afford a still greater difficulty even than the former. For what reason induced them, or the hope of what benefits, to worship one who was king so far off? Why, had He been to reign over themselves, most assuredly not even so would the circumstance be capable of a reasonable account. To be sure, if He had been born in royal courts, and with His father, himself a king, present by Him, any one would naturally say, that they, from a wish to pay court to the father, had worshipped the child that was born, and in this way were laying up for themselves beforehand much ground of patronage. But now when they did not so much as expect Him to be their own king, but of a strange nation, far distant from their country, neither seeing Him as yet grown to manhood; wherefore do they set forth on so long a journey, and offer gifts, and this when dangers were sure to beset their whole proceeding? For both Herod, when he heard it, was exceedingly troubled, and the whole people was confounded on being told of these things by them.

But these men did not foresee this. Nay, this is not reasonable. For let them have been ever so foolish, of this they could not be ignorant, that when they came to a city under a king, and proclaimed such things as these, and set forth another king besides him who then reigned, they must needs be bringing down on themselves a thousand deaths.

2. And why did they at all worship one who was in swaddling clothes? For if He had been a grown man, one might say, that in expectation of the succor they should receive from Him, they cast themselves into a danger which they foresaw; a thing however to the utmost degree unreasonable, that the Persian, the barbarian, and one that had nothing in common with the nation of the Jews, should be willing to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom.

But if this be foolish, what follows is much more foolish. Of what nature then is this? That after they had entered on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold, when they saw a shed, and a manger, and a child in swaddling clothes, and a poor mother? And to whom moreover did they offer their gifts, and for what intent? Was it then usual and customary, thus to pay court to the kings that were born in every place? And did they always keep going about the whole world, worshipping them who they knew should become kings out of a low and mean estate, before they ascended the royal throne? Nay, this no one can say.

And for what purpose did they worship Him at all? If for the sake of things present, then what did they expect to receive from an infant, and a mother of mean condition? If for things future, then whence did they know that the child whom they had worshipped in swaddling clothes would remember what was then done? But if His mother was to remind Him, not even so were they worthy of honor, but of punishment, as bringing Him into danger which they must have foreseen. Thence at any rate it was that Herod was troubled, and sought, and pried, and took in hand to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age in a private condition, does nothing else than betray him to slaughter, and kindle against him endless warfare.

Do you see how manifold the absurdities appear, if we examine these transactions according to the course of human things and ordinary custom? For not these topics only, but more than these might be mentioned, containing more matter for questions than what we have spoken of. But lest, stringing questions upon questions, we should bewilder you, come let us now enter upon the solution of the matters inquired of, making a beginning of our solution with the star itself.

3. For if you can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For you know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth—seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, Lo, the star went before them, till it came and stood over where the young Child was.

4. Do you see, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, The men of Nineveh shall rise up, and shall condemn: and, the Queen of the South shall rise up, and shall condemn this generation: Matthew 12:41-42 because these believed the lesser things, but the Jews not even the greater.

And wherefore, one may say, did He attract them by such a vision? Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calls them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets. And not without circumcision does he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule you will find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself. For even these derived their origin from Gentile grossness. Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He has brought them, leading them by the hand, and has set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they little by little become better men.

This did He also with respect to them of Ascalon, and of Gaza. For those five cities too (when at the coming of the ark they had been smitten with a deadly plague, and found no deliverance from the ills under which they lay)— the men of them called their prophets, and gathered an assembly, and sought to discover an escape from this divine scourge. Then, when their prophets said that they should yoke to the ark heifers untamed, and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease—(for if, it is said, they break the yoke in pieces for want of practice, or turn where their calves are lowing, 'it is a chance that has happened;' 1 Samuel 6:9 but if they go on right, and err not from the way, and neither the lowing of their young, nor their ignorance of the way, have any effect on them, it is quite plain that it is the hand of God that has visited those cities:)— when, I say, on these words of their prophets the inhabitants of those cities obeyed and did as they were commanded, God also followed up the counsel of the prophets, showing condescension in that instance also, and counted it not unworthy of Himself to bring to effect the prediction of the prophets, and to make them seem trustworthy in what they had then said. For so the good achieved was greater, in that His very enemies themselves bore witness to the power of God; yea, their own teachers gave their voice concerning Him. And one may see many other such things brought about by God. For what took place with respect to the witch, 1 Samuel xxviii is again like this sort of dispensation; which circumstance also you will now be able to explain from what has been said.

With respect to the star, we have said these things, and yet more perhaps may be said by you; for, it is said, Give occasion to a wise man, and he will be yet wiser: Proverbs 9:9 but we must now come to the beginning of what has been read.

5. And what is the beginning? When Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem. While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore does he mention to us both the time and the place, saying, in Bethlehem, and in the days of Herod the king? And for what reason does he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah; Micah 5:2 and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, A ruler, says he, shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles. Genesis 49:10

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it does not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience.
[AD 407] John Chrysostom on Matthew 2:1
A star appeared in the heavens, calling the wise men from on high. They made a long pilgrimage to worship the One who lay in swaddling clothes in a manger. The prophets of old had proclaimed his coming. These and all the other events were more than human.

Source: THE GOSPEL OF MATTHEW, HOMILY 7.3
[AD 407] John Chrysostom on Matthew 2:1-2
Herod the king, mentioning his dignity, because there was another Herod who put John to death.

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 forecast the future from it, but the converse.

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 time of its appearance, not in the night only, but during the day. Thirdly, from its being visible and then again invisible; when they entered Jerusalem it hid itself, and then appeared again when they left Herod. Further, it had no stated motion, but when the Magi were to go on, it went before them; when to stop, it stopped like the pillar of cloud in the desert. Fourthly, it signified the Virgin's delivery, not by being fixed aloft, but by descending to earth, showing herein like an invisible virtue formed into the visible appearance of a star.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 2:1-2
We think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judæa.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judæa?' But 'Judah' is written, because there is another Bethlehem in Galilee.

They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldæans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem?

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 2:1-12
Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO
[AD 428] Theodore of Mopsuestia on Matthew 2:1
The patriarch Jacob had already anticipated this very time precisely when he said, “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs.” Matthew brought these same prophetic testimonies forward in order to show from them that everything came about according to the words of the prophets. On the one hand, he showed that Christ would come from Bethlehem, as had been said by the prophet. On the other hand, he demonstrated that this saying of Jacob prefigured that this was to occur “in the days of Herod.” First then those who ruled over Israel were from David, from the tribe of Judah (Levi’s brother), until the captivity in Babylon. After these things the high priests themselves who held the leadership of the people were of the tribe of Levi, but their lineage was also traced from Judah. An intermixture had occurred between the levitical tribe—especially the high priests—and the royal tribe of Judah. Afterward, when the brothers Aristobulus and Hyrcanus came into conflict with each other and warred over the monarchy, the kingdom finally settled upon Herod, who was not a Jew by race, for he was the son of Antipater, an Idumean. And it was, in fact, during the time of his kingdom that Christ the Master appeared, when the kings and rulers from among the Jews had ceased.

Source: FRAGMENT 6
[AD 430] Augustine of Hippo on Matthew 2:1-2
(non occ.) 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 suckled and suffered the wrapping of vile rags—amidst all this, on a sudden a new star shone in the sky upon the earth, and driving away the darkness of the world, changed night into day; that the day-star should not be hidden by the night. Hence it is that the Evangelist says, Now when Jesus was born in Bethlehem.

(De Cons. Evang. 2. 15.) 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.

(Serm. 202.) 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.

(Serm. 200.) 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 choose the foolish things of this world to confound the wise, and not to call the righteous, but sinners; that nothing great should exalt himself, none weak should despair.

(vid. contr. Faust. ii. 1.) 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.'

(de Civ. Dei, v. 1.) 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 at a distance from the ears of all who desire to be worshippers of Gods of any sort. But others think the stars have this virtue committed to them by the great God; wherein they greatly wrong the skies, in that they impute to their splendent host the decreeing of crimes, such as should any earthly people decree, their city should in the judgment of mankind deserve to be utterly destroyed.

(de Civ. Dei, v. 6.) 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 varied, and that many things, as shells and the wonderful tides of the Ocean, increase or decrease as the moon waxes or wanes. But not so, to say that the dispositions of the mind are subject to sidereal impulse. Do they say that the stars rather foreshew than effect these results? how then do they explain, that in the life of twins, in their actions, their successes, professions, honours, and all other circumstances of life, there will often be so great diversity, that men of different countries are often more alike in their lives than twins, between whose birth there was only a moment's, and between whose conception in the womb there was not a moment's, interval. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call 'fate,' unless indeed we will derive the word from 'speaking;' as in the Psalms, God hath spoken once, twice have I heard the same. (Ps. 62:11.) There is then no need of much contention about what is merely a verbal controversy.

(cont. Faust. ii. 5.) 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 to have ruled at His temporal birth, who is eternal Creator and Lord of the universe? The star which the Magi saw, at Christ s birth according to the flesh, did not rule His fate, but ministered as a testimony to Him. Further, this was not of the number of those stars, which from the beginning of the creation observe their paths of motion according to the law of their Maker; but a star that first appeared at the birth, ministering to the Magi who sought Christ, by going before them till it brought them to the place where the infant God the Word was. According to some astrologers such is the connection of human fate with the stars, that on the birth of some men stars have been known to leave their courses, and go directly to the new-born. The fortune indeed of him that is born they suppose to be bound up with the course of the stars, not that the course of the stars is changed after the day of any man's birth. If then this star were of the number of those that fulfil their courses in the heavens, how could it determine what Christ should do, when it was commanded at His birth only to leave its own course? If, as is more probable, it was first created at His birth, Christ was not therefore born because it arose, but the reverse; so that if we must have fate connected with the stars, this star did not rule Christ's fate, but Christ the stars.

(Serm. 374. 1.) 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? Truly even wicked spirits, namely the dæmons, confessed Christ to be the Son of God. But why should they not have heard it from good Angels, since in this their adoration of Christ their salvation was sought, not their wickedness condemned? The Angels might say to them, 'The Star which ye have seen is the Christ. Go ye, worship Him, where He is now born, and see how great is He that is born.'

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 2:1
What does this mean, that it was in the time of a very malevolent king that God descended to earth, divinity entered into flesh, a heavenly union occurred with an earthly body? What does this mean? How could it happen that a tyrant could then be driven out by one who was not a king, who would free his people, renew the face of the earth and restore freedom? Herod, an apostate, had wrongly invaded the kingdom of the Jews, taken away their liberty, profaned their holy places, disrupted the established order, abolished whatever there was of discipline and religious worship. It was fitting therefore that God’s own aid would come to succor that holy race without any human help. Rightly did God emancipate the race that no human hand could free. In just this way will Christ come again, to undo the antichrist, free the world, restore the original land of paradise, uphold the liberty of the world and take away all its slavery.

Source: SERMONS 156.5
[AD 461] Leo the Great on Matthew 2:1-2
(Serm. xxxiii. 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 for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued.

(Serm. xxxiv. 3.) 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.

(ubi sup.) 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 see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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 Judæa, and the time, in the days of Herod the king. These three circumstances verify his words.

It should be known, that opinions vary respecting the Magi. Some say they were Chaldæans, who are known to have worshipped a star as God; thus their fictitious Deity showed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, There shall rise a Star out of Jacob, (Numb. 24:17.) as soon as they saw the star, would know that a King was born.

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.'

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 they came from a country eastward of Judæa. But there is also great beauty in this, They came out of the East, seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, Behold the Man whose name is the East. (Zech. 6:12.)

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 Scripture, The Law shall go out of Sion, and the word of the Lord from Jerusalem. (Isa. 2:3.) And there Christ was first preached. Or it was to condemn the backwardness of the Jews.

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.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:1-2
(in Evang. i. 10. n. 4.) 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 consider to have been his fate.

(Sup. 2.) But far be it from the hearts of the faithful to call any thing, 'fate.'

(Hom. in Ev. Lib. i. Hom. 10.) 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 one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 2:1-2
Otherwise, he mentions the foreign king to show 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.)

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 Chaldæans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:1
Being interpreted, "Bethlehem" means "house of bread" and "Judea" means "confession" May we also now become a house of the spiritual bread by means of our confession.

He mentions Herod so that you, O reader, might learn that the line of rulers and kings of the tribe of Judah had failed, and so by necessity Christ came. For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. So when the line of the rulers had failed, then came the Expectation of the Gentiles, as Jacob had prophesied.

There was another Herod, the Tetrarch, and so the evangelist adds the title "king."

Why did the Magi come? For the condemnation of the Jews. For if the idolatrous Magi believed, what defense could the Jews give? The Magi also came so that the glory of Christ might shine forth all the more through the witness of the Magi who before had been subject to the demons and were enemies of God. "From the east." This, too, is for the condemnation of the Jews; for the Magi came from such a great distance to worship Him, while the Jews, who had Christ there in their midst, persecuted Him.
[AD 1274] 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 shows the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judæa was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the more desperate sickness required the better physician.

When He was born ... behold wise men, that is, immediately on His birth, showing that a great God existed in a little one of man.

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.

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.

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 are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear?

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; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:1-2
(ord. Josh. 19:15.) There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata.

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 three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, from the East.

Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days.

(interlin.) 'His star,' i. e. the star He created for a witness of Himself.

(ord.) 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 therefore the heavens declare the glory of God.

(ord.) 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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 2:1-2
(Append. Serm. 132.) Many kings of Judæa 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 Judæa had these men, aliens from the land of Judæa, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, We have seen His star in the east. They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight.

(Hill. Quæst. V. and N. Test. q. 63.) They might think that a king of Judæa 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 knowledge; following, it may be supposed, the tradition from Balaam; so that when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judæa.

Source: Catena Aurea by Aquinas
[AD 339] Eusebius of Caesarea on Matthew 2:2
CONCERNING THE STAR; SHOWING HOW AND THROUGH WHAT THE MAGI RECOGNIZED THE STAR, AND THAT JOSEPH DID NOT TAKE MARY AS HIS WIFE.:

I WILL write and inform thee, our dear brother, concerning the righteous of old, and concerning the handing down of the histories of their deeds ; and how, and through what, the Magi recognized the Star, and came and worshipped our Lord with their offerings ; partly from the Holy Scriptures, and partly as we have found in the true chronicles, which were written and composed by men of old in various cities.
The ancient scribes testify, that everything which was written by the care of Jason in five large books,1 from the year 88 of the kingdom of the Greeks till the year 177 (B.C. 223----134), they themselves abridged hastily in two books, from the year 137 (B.C. 174), omitting also the things that were done within the space of fifty years. But as regards other things, with the care that they took, they entered into the repository of the archives of their fathers, where were written and deposited the acts of the remaining histories of the Prophets, which were not written in the books of the Prophets ; and they found in the chronicles, that the Tabernacle of Witness which Moses made, and the Ark which he constructed, and the Altar of Propitiation which he consecrated,----these the Prophet Jeremiah took, and concealed them in a cave of the mountain on which Moses used to pray.2 And they also found in these chronicles, that the fire which Moses received from Heaven, and with which the priests used to minister, till the time they went |152 down to Babylon, ---- it too was found to have been buried and concealed by Jeremiah the Prophet in a pit which was in watery ground;3 and after seventy years it was discovered; and with it the captive priests used to minister on the altar, until the appearance of our Lord. And many other things, which the scribe Aristobulus and his colleagues 4 had written in the book of records, and in the epistles of the kings of the house of David and Hezekiah and Josiah and their companions,5 were written and deposited (there). And when they had found them, they collected them, and wrote them out in the volumes of their books. And through the care of these ancient writers, when they saw that the Jews went to the city of Tyre to praise Herakles, a hero of the Greeks,6 ---- this too they put into writing; and that Andronicus used treachery towards Onias, the high priest and a famous man, and slew him at Daphne, which lies by Antioch, without any crime,7 ----not even this did they neglect.
And it was found in the true chronicles of the Persians, which were written and deposited there from ancient generations, that Jerusalem was a warlike city from its (earliest) days, and did not make much account of kings, and great fortresses were in the midst of it.
And when Sihon, the king of the Amorites, was slain, Moses said : "Now is fulfilled that which was spoken in the ancient proverbs : 'A fire shall go out of Heshbon, and a flame from the city of Sihou, and shall devour the city of Moab, and all the worshippers of the altars of Arnon.'"8 And when Moses heard that this was written in the books of the Amorites, he too added and put it into his book.
And when King Saul persecuted David, David recited to him some of the ancient proverbs, and said: '"From the wicked proceedeth wickedness, but verily my hand shall not be upon thee ;' and because of this my hand is not upon thee, but the hand of the Lord hath power over thee."9
And when the people went up from Babylon, and there was a great strife concerning their going up, king Darius commanded, and the books of the records and acts of the preceding kings were called for ; and there was found among their chronicles a roll,10 in which was written : "I truly, Cyrus, king |153 of Persia, have commanded that the people of the Hebrews should go up from Babylon to Jerusalem, along with the vessels of the service of the house of the Lord." And when king Darius heard this, he too affixed his seal to this order, and commanded that, whosoever should disobey this order, a beam should be pulled down from his house, and they should make it into a cross, and hang him upon it, and that his house should be given up to plunder.11 And he added of his own (goods) expenses for the house of the Lord.12
And Job, whose time was anterior to that of Moses, ---- before that Moses narrated the history of the creation of Adam, Job said unto his friends, as he had found in the tradition of the generations before him : "This we have found in the world, since Adam was created upon the earth. Who is he that made man upon the face of the earth?" 13 And to his Lord he said: "What shall I do unto Thee, O Maker of man ? in return for Thy hands, which have laboured and made me, and fashioned me and framed me, when Thou didst curdle me like cheese of milk."14
Moses himself too found many things, which were going down and coming by tradition from mouth to ear, from one generation to another ; and he put them into his book, although he left out many things which could not be comprised (in it). For that which is said of Abraham, that he was enjoining his children and his household to keep the commandments of the Lord,15 is older than the laws of Moses by four hundred and thirty years. For these commandments, which Abraham was enjoining his household (to keep), were received by him, as it were by tradition, from Shem ; and Shem too received them from his father Noah ; and Noah received them from Enoch ; and Enoch received them from Adam ; and Adam received them from his Lord. For the barbarous races who keep (the commandments) 'Thou shalt not kill,' and 'Thou shalt not steal,' and 'Thou shalt not commit adultery,' and destroy wizards,16 and so forth, ---- this is not (done) as it were by the law of Scripture, but by the law of the mind of ancient tradition, which is older than the law that Moses wrote. For it was not of the law of Scripture that Joseph was afraid, and did not come nigh unto |154 his master's wife;17 nor was it of the law of Scripture that the king of Gedar18 (Gerar) was afraid; he and his nobles, and did not come nigh unto Rebecca; nor was it of the law of Scripture that Lot was afraid, and said to the people of Sodom, "Do not do this disgraceful and shameful thing to the men who have entered under the shadow of my roof;19 but of that law and mind which was born with the ancient generations, and went on, and came by tradition of their children down to the time of Moses, who put into writing those things which were written on the tablets of the heart; for "the law was added because of falling away."20
And as many things, which Moses also neglected, are found in chronicles that were written and laid up, so too the history of the Star which the Magi saw, was found in a chronicle which was written and laid up in Arnon, the border of the Moabites and Ammonites. And this history was taken from the place in which it was written, and was conveyed away and deposited in the fortress of Achmethan,21 which is in Persia. Because that, in the time of Moses, and both before and after Moses, the Assyrians were lords over the land of the Moabites and of the Ammonites, where Balaam said, "A Star shall rise out of Jacob, and a Head shall arise in Israel."22 And it was not merely over the land of the children of Lot that the Assyrians were lords, but also over the land of Sihon and of Og, the kings of the Amorites, and over the whole land of Palestine, and over Phoenicia, and Syria, and all Mesopotamia; seeing that the nations sent up tribute to them, as if subdued under their hands, and gave them hostages, and offered them crowns of victory. And whenever one place rebelled against another, and they commenced war against one another, (word) was written and sent to the Assyrian kings, and as they commanded, so it was (done), and those who rebelled received chastisement.
And along with these things, both the deeds which Moses did in inner Arabia, and in outer Arabia, and in Rekem of Gea, and in the regions which were round about the cities of Moab, and the history of the Star, which Balaam spoke, and so forth;----these things the princes and judges of those places |155 wrote down, and sent and made them known ; and they were read before ασκρτοσ, the king of the Assyrians, who was reigning at the time in which they were done. And he commanded, and the record of these matters was deposited in the fortress of Achmethan, where they were preserved among the books of the kings of Assyria, as was also the custom in other countries.
And after ασκρτσ [ασκδτσ], there reigned after him αμυντοσ there in Assyria, when Moses was between the Amorites and the Edomites, and had come to the city of Petra, which is called in the language of Mesopotamia Rekem of Gea.
And when the people encamped over against 'Ad'ira, which is 'Adu'ira (Aroer), that lies in the valley of Arnon, which separates the Midianites, the children of Kentura (Keturah), the concubine of Abraham, from the children of Lot, Abraham's brother's sou, in the days of Balak the son of Zippor, the king of the Moabites ; and when Balak saw the people that were with Moses, which had come near to his borders, he despised them, and neglected the wars which he had witnessed ; how Sihon, king of the Amorites, who had taken possession by war of the land of the Moabites, carrying away hostages from the Moabites, was not able to stand before this people, who had slain him and destroyed him at Jahaz;23 nor was the king of Canaan, who dwelt in the south, able to stand before this people, and they called his place a devoted place.24 Of these things Balak, the king of Moab, was afraid, and he trembled, and was frightened to wage war with Moses, before whom neither the kings of Egypt had stood, nor the kings of other very mighty nations, nor had even the terrible sea itself dared to stand before Moses. And Balak called the elders of the Midianites and his nobles, and said to them:25 "This Moses, who, lo, has terrified the whole earth, and slain the kings that were around us,----and behold, the people that are with him are |156 grazing on our land as the ox that grazeth in the field, ---- is he not that Moses, who was made the overseer and shepherd of Jethro, the priest of your gods, whom ye received as a guest, and who was protected among you as a stranger ? And lo, today he is expelling us from our lands, and driving us out of our territories. But let us abstain from war, and let us send and call Balaam the soothsayer, to come and curse them ; because they are the children of Jacob, who trembled and was afraid of the curses of his father Isaac, as we have all heard from our fathers." And they sent after Balaam the soothsayer. And the messengers went and found him at Urem,26 which is situated over against Turär, the eastern (part) of Mesopotamia; and they said to him : "The king of the Moabites, and the princes of the Midianites, have sent us after thee, that thou mayest go with us and curse the people that has come out of Egypt." But Balaam, through his craftiness, because he knew that the power of his word was not sufficient to enable him to do this, and to stand before six hundred thousand drawers of the sword, laid hold of a pretext, and said to those who had come after him : "Be ye witnesses unto me henceforth, that I fear lest perchance the Lord should not permit me to curse the people and destroy it by means of words and maledictions." And when he went unto Balak the king, instead of the curses which he was looking to hear from him, he heard blessings from him. And when Balaam saw that Balak began to be vexed with him, because, instead of curses, he heard from him something which he did not expect, Balaam said unto Balak : "The . princes whom thou didst send after me, can testify that I said unto them, 'Whatever the Lord sayeth unto me, I will say, and not what Balak says unto me, who has sent you unto me.' And upon this condition I arose and came with them unto thee, to tell thee that the legions of the Chittites and the armies of the Greeks are about to issue forth from the whole land of the Macedonians, and to subdue the Assyrians in wrath and the |157 land of Nimrod in anger.27 And after this happens, then shall rise the Star out of the children of Jacob,28 whom thou didst wish to keep in darkness ; and the Head shall arise in Israel, to come and destroy whom thou didst send after me ; and He shall destroy their mighty men, and shall subdue the whole seed of Seth the son of Adam." But Balak the king and his nobles,----when they heard that the mighty Assyrians, who were rulers over them, were going to be subdued under the yoke of the king of the Greeks, and the whole earth (was going to be subjected) to Him on whose account the Star was going to rise, destroying their mighty men,----laid aside the fear of the people who were abiding over against them.
But that king Balak might not come to disgrace and (incur) the punishment of death from amunts king of the Assyrians, he wrote and informed him of the things that Balaam said. And he commanded, and the letter was laid up in his archives, as was written above ; and they received this writing, this history being handed down and coming from people to people through the whole land of the Assyrians.
But the Assyrians, because they were born and brought up in the doctrine of the Chaldaeans (astrologers) of their country and of the soothsayers their countrymen, according to what they had received from their mother Babylon, from whom, began astrology and soothsaying and magic, just as from Egypt (began) incantation,----on this account they received the word of Balaam the soothsayer, the disciple of Babylon, and were not able to refuse credit to his word, lest the whole doctrine, on which they took their stand, should be proved false; for Balaam was called "the soothsayer," because of the doctrine of astrology in which he was brought up. And as to his being besides called a prophet, because his word turned out true in regard to the legions of the Chittites which issued forth, and about the Star which arose,----although in these things indeed he was true and trustworthy, yet because he was a false witness, and said : "I see no iniquity in Israel,"29 the children of Jacob slew him" as a liar.
To be brief,----the tradition of the history of Balaam was handed down and came from king αμυντροσ (αμυντοσ) to king |158 βχοσ (βλχοσ), in whose days Othniel the son of Kenaz was ruler over the Hebrews.
And from βχοσ (βλχοσ) to king βλπτωρ (or βλφτωρ), in whose days Ehur (Ehud) killed Eglon the king of the Moabites.
And from (λ)βκροσ (or βχροσ)30 to king πραιρσ, in whose days the Philistines subdued the Hebrews.
And from πραιροσ (πραιδοσ) to king σωροσ, in whose days the Hebrews were delivered from beneath the hand of their enemies.
And from σωροσ to king πλμροσ, in whose days Jael killed Sisera the general.
And from (λ)πλμροσ to king πισοσ, in whose days Gideon slew the children of Midian.
And from (λ)πισοσ to king σρσμοσσ; in whose days Abimelech slew his seventy brethren.
And from σρμοσσ to king μνθροσ, in whose days died Tola, the son of Abimelech's uncle.
And from (λ)μνθροσ to king τομοσ, in whose days Nephthah (Jephthah) offered his daughter a sacrifice to God.
And from (λ)τομσοσ to king τυασσ, in whose days Samson died among the Philistines.
And from (λ)τυασσ to king θινοσ, in whose days died (Eli) 31 the high priest.
And from (λ)θινοσ 32 to king δρκλσ, in whose days Saul was slain on the hill of the Gibeonites, and David became king.
And from (λ)δκλσ (δρκλσ) to king ευπλσ, in whose days Solomon sat upon the regal throne.
And from (λ)ευπλσ to king αθνοσ, in whose days Jeroboam became king over Israel.
And from (λ)αθνοσ to king πτραιοσ; in whose days (Azariah) the son of Azur 33 (Oded) the prophet said unto king Asa : "Because this people listened not unto the voice of the Lord |159 their God, there was no peace either to him that went out or to him that came in."
And from (λ)πραιοσ to king φτριοσ, in whose days the Lord smote Jehoram the son of Athaliah, the sister of Ahab, and his bowels came forth from his inside, and he died.
And from (λ)φρτισ to king ακρπζσ, in whose days Joash was slain by his servants.
And from (λ)βπρσ to king θισκων, in whose days Uzziah was smitten with leprosy.
And from (λ)θισκων to king αρβκσ, in whose days Menachem reigned over Israel.
And from αρβκσ to king σωσρμσ, in whose days Jotham built the gates of the house of the Lord.
And from σωσρμοσ to king μρκιοσ, in whose days Hezekiah opened the gates of the house of the Lord, which had been closed by Ahaz his father.
And from king (λ)μρκοσ, in whose days Manasseh made the image with four faces, to king αιρκσ, in whose days Manasseh returned and came up from Babylon, because he knew that the Lord was God.
And from (λ)αρικσ to king φρατροσ, in whose days Josiah burned the bones of the priests.
And from φρτροσ to king κυβσρσ, in whose days Daniel and Hananiah and their companions were led away captive to Babylon.
And from κυβσροσ to king αστβυγσ, in whose days the Babylonians laid waste Jerusalem.
And from αστιβγσ to Cyrus the king of the Persians, who proclaimed the return to the children of Israel, that they should go up from Babylon to Jerusalem.
All these kings of the Assyrians, from the days of Moses to Cyrus the Persian, were on their guard and watching to see when the word of Balaam would be fulfilled; and when the legions of the Chittites would issue forth from the land of the Macedonians ; and how would be devastated the lands and regions of all Asia, and the city of Ephesus, and the districts of Pontus, and Galatia, and Cilicia, and all Syria, and the spacious country of Mesopotamia and of all the Parthians; and (how) they would pass on to Nineveh, the city of Nimrod, the first of all mighty men, and would wage war violently with the Assyrians, and conquer them and subdue them. |160 
When then the Assyrians saw that their kingdom was taken away from them, and was given to the Persians, they thought that the great war of the Chittites too, of which they had been afraid, had passed away from them. For although at different times the Assyrians had had wars of and by themselves,----when the Babylonians waged war with them, and took away from them the kingdom ; and again the Medes waged war with the Babylonians, and took away the kingdom from them also; and the Persians also waged war with the Medes, and the Persians conquered and won the kingdom;----yet they had had no fear in all these wars and struggles, because they knew that those who were overcome, were the brethren and associates of those who were victorious. For neither was it possible that Cyrus the Persian should succumb in war, because that in the days of Isaiah the prophet the gates of victory had been opened before Cyrus ; nor was it possible that the gates should be shut in his face, because he was called the Anointed of the Lord.34
And after Cyrus the Persian reigned Cambyses, at whose word Syria was laid waste, and Phœnicia, and Palestine, and other countries.
And from Cambyses (the tradition was handed down) to the first Darius, in whose days Ezra the scribe rebuilt the desolate places of Jerusalem.
And from Darius to king Artachshasht, in whose days Sanballat and Shimshai the scribe were hindering the people from rebuilding the desolate places of Jerusalem.
And from Artachshasht to king .....,35 in whose days went up the remnant which had remained in Babylon, and some of the children of the captivity of the people.
And from ..... to another Darius, in whose days went up Ezra the scribe, he and the priests and the Lévites, and were walking upon the wall of Jerusalem, and repeating the psalms of David for the completion of the building.
And from Darius to the last Artachshasht, in whose days the |161 furniture of Eliashib was thrown out into the street, because he had made for himself a house in the court of the house of God.36
And from Artachshasht to the last Darius, who is the ram that Daniel foresaw,37 butting westward and northward and southward ; and there came a he-goat, and the legions of the Chittites with him, as Balaam had said, and waged war with Darius, king of the Medes and Babylonians and Assyrians and Persians, and overcame him, and slew him, and ravaged the people who were with him, and cast him down, and subdued the Assyrians under his power, and made them tributary to the kingdom of the Greeks, which was of old subject to the power of the Assyrians. The kingdom of the Jews too, which had also been subject to the children of the East, passed under the power of the Greeks.
And when the Persians saw that the word of Balaam had turned out true and become a fact, they were also specially concerned to see when the Star would arise and become visible, about which he spoke, meditating what might perchance happen at its rising, and whence it would appear, and concerning whom it would testify.
And after this Darius, whom Alexander the king of the Greeks slew, there arose king ARSUN, in whose days cities were increased in their buildings in the land of Syria.38
And from (L)ARSUN (the tradition was handed down) to king ARTMRSUS, in whose days the Books of the Hebrews were translated into Greek.
And from (L)ARTMRSUS to king ATISHCHU, in whose days lived Jesus the son of Simeon, the priest, who was called Bar-Sira (the son of Sirach or Siracides).
And from (L)TISHIS to king APTSHURS (or APHTSHURS), in whose days the impure Jason 39 received from the king of the Greeks the power over the children of his people ; and he wrote the children of his people by the name of Antiochians 40 through the praises of Herakles.41
And from (L)APTSHURS to king PRIDUS, in whose days the senators (συγκλητικοί) of the Romans wrote to the cities letters of greeting regarding the party of Jonathan and Simeon (Simon), the sons of Mattathias.42 |162 
And from (L)MPRUS to king ASTRUS, in whose days Arshak (Arsaces) the Parthian waged war with the king of the Greeks and slew him.
And from (L)MPIZRUS to king ANSCUS, in whose days the kingdom of the Greeks was cut off.
And from (L)ISCUS 43 to king PIRSHBUR (Pir-Shabur?), in whose days Augustus Caesar reigned over the Roman empire. And in his days was the glorious manifestation of our adored Saviour. And therefore in the days of this PIRSHBUR, who was called ZMRNS, there appeared the Star, both transformed in its aspect, and also conspicuous by its rays, and terrible and grand in the glorious extent of its light. And it overpowered by its aspect all the stars that were in the heavens, as it inclined to the depth, to teach that its Lord had come down to the depth, and ascended again to the height of its nature, to show that its Lord was God in His nature.
And when the Persians saw it, they were alarmed and afraid, and there fell upon them agitation and trembling, and fear got the mastery over them. And it was visible to the inner depths of the East alone ; and the Persians, and the Huzites,44 and the other peoples that were around them, knew that this was what Balaam had foretold ; and this apparition and news flew through the whole East : "The king of Persia is preparing splendid offerings and gifts and presents, and is sending them by the hands of the Magi, the worshippers of fire." And because the king did not know where the Messiah was born, he commanded the bearers of the offerings, (saying): "Keep going towards the Star, and walking on the road along which it runs before you ; and by day and night keep observing its light."
And when they set forth with the sun from their country, in which this sun (of ours) is born every day, the Star too with its rays was running on before them, accompanying them and going with them, and becoming as it were an attendant of theirs. And they halted in many places, passing by large fortified towns, and (through) various foreign tongues and different garbs, that were unlike to one another. And they halted outside of the cities, and not inside of the cities, until they reached the gates of Jerusalem, over which the Star stood still, entering and alarming Jerusalem and its inhabitants, and terrifying also the kings and priests. |163 
And when they had entered within the gates of the city, it was concealed from them. And when the Magi saw that neither the kings, nor the priests, nor the chiefs of the people perceived the coming of the Messiah, and the Star was concealed, they knew that, because they were not worthy, they did not perceive the birth of the Son, nor were they worthy to behold the Star.
And when the Magi saw that the Star was hidden from them, they went forth by night from the city ; and at that very moment the Star appeared unto them ; and they went after the apparition of it, until it descended and stood still over the cave of Bethlehem, where was born the Messiah. And in that hour they opened their treasures, and offered unto Him many presents and gifts of offerings, bowing down in adoration before the Messiah, that their offerings might be accepted, and that they might be delivered from the hateful treachery which they had seen in Jerusalem, and might reach their own country without fear, and might carry back word to those who had sent them of what they had seen and heard.
And when they had made their offerings and passed the night there, the Star too stopped with them above the cave. And when they rose early in the morning to set out for their country, it was for the second time running on and going before them on the way, which was different from the former one; and until they had entered their city, it did not quit them, nor was it concealed as on the former occasion.
And when they had entered into the presence of the king who had sent them, they narrated to him all that they had heard and seen. These things too were written down there in inner Persia, and were stored up among the records of the deeds of their kings, where was written and stored up the history of the legions of the Chittites and the account of this Star, that they might be preserved where were preserved the histories of the ancients.
But Joseph and Mary, when they saw the treachery of king Herod and the envy of the Scribes and Pharisees, arose and took the Child, and went to a foreign country and of a barbarous tongue; and there they dwelt for the space of four |164 years, during which Herod continued to reign after (their flight). And at the commencement of the reign of Herod's son, they arose and went up from that land to the country of Galilee, Joseph and Mary, and our Lord along with them, and the five sons of Hannah (Anna), the first wife of Joseph. But Mary and our Lord were dwelling together in the house in which Mary received the Annunciation from the holy Angel.45
 
and eleven, in the second year of the coming of our Saviour, in the consulship of Caesar and of Capito, in the month of the latter Kanun, these Magi came from the East and worshipped our Lord at Bethlehem of the kings. And in the year four hundred and thirty (A.D. 119), in the reign of Hadrianus Caesar, in the consulship of Severus and of Fulgus, in the episcopate of Xystus, bishop of the city of Rome, this concern arose in (the minds of) men acquainted with the Holy Books; and through the pains of the great men in various places this history was sought for and found, and written in the tongue of those who took this care.
[AD 407] John Chrysostom on Matthew 2:2
And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors, they tell who showed them the way, and the length of their journey; and having come, they had boldness of speech: for we have come, that is their statement, to worship Him: and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen. For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.
[AD 420] Jerome on Matthew 2:2-4
(Chapter 2, Verses 2 and following) For we have seen his star in the East, and have come to worship him. When King Herod heard this, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. To confound the Jews and make them understand the birth of Christ from the Gentiles, a star rises in the East, which the successors of Balaam, through prophecy, had known. Read the book of Numbers (Chapter XXIV). The magi, however, were guided by a star to Judea, so that when questioned by the priests, they would be able to give an account of the coming of Christ.

Source: Commentary on Matthew
[AD 604] Gregory the Dialogist on Matthew 2:2
M. in Evan., i. 10. n. 4: 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 consider to have been his fate.
But far be it from the hearts of the faithful to call any thing, ‘fate.’.
Nyss.: 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 action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be freewill? but that which is in us must be free. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call ‘fate, ’unless indeed we will derive the word from ‘speaking;’ as in the Psalms, “God hat spoken once, twice have I heard the same.” There is then no need of much contention about what is merely a verbal controversy.
Hom. in Ev. Lib. i. Hom. 10: 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 one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant.
[AD 604] Gregory the Dialogist on Matthew 2:2
We must ask what it means that when our Redeemer was born, an angel appeared to the shepherds in Judea, but a star and not an angel guided the magi from the east to worship him. This was the reason: It was a reasoning being, an angel, who preached to the Jews as persons capable of using their reason. But a sign and not a voice guided the Gentiles, who were not prepared to make full use of reason to know the Lord. Hence Paul says that “prophecy has been given for believers not for unbelievers, but signs have been given for unbelievers and not for believers.” And so prophecy has been given to the Jews as believers and not unbelievers, and signs have been given to the Gentiles as unbelievers and not believers. Note that the apostle preached our Redeemer to these same Gentiles when Jesus was already a grown man, but a star declared him to the Gentiles even when he was a small child, not yet able to perform the normal human function of speaking. It was surely reasonable both that silent elements should preach him when he was not yet speaking and that preachers should make the Lord known to us by speaking when he was already speaking.

Source: FORTY GOSPEL HOMILIES 10.1
[AD 1107] Theophylact of Ohrid on Matthew 2:2
It is said that these Magi were descendants of Balaam the soothsayer; and that when they discovered Balaam’s oracle, "A star shall arise out of Jacob" (Num. 24:17), they understood the mystery concerning Christ, and so they came desiring to see Him that had been born. "For we have seen His star in the east." When you hear "star," do not think that it was a star such as we see, but a divine and angelic power that appeared in the form of a star. The Magi were astrologers, and so the Lord used what was familiar to them to draw them to Himself. In the same manner, the Lord astonished Peter the fisherman by the multitude of fish which he caught by the name of Christ. That the star was an angelic power is apparent from the fact that it shone even by day, and that it moved as they moved, and stood still as they rested; also, that it moved from Persia in the north to Jerusalem in the south. For a star never moves from north to south. "And are come to worship Him." These Magi are seen to possess great virtue. For if they came to worship Christ in a strange land, how much more would they preach Him with great boldness in Persia?
[AD 1274] Glossa Ordinaria on Matthew 2:2
Ord.: There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata.
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 three sons ofNoah.Or, the princes were only three, but each brought a large company with him. They came not after a year’s end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, “from the East.”.
Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days.
interlin.: ‘His star,’ i.e. the star He created for a witness of Himself.
ord.: To the Shepherds, Angels, and the Magians, a star points out Christ; toboth 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 therefore “the heavens declare the glory of God.”.
ord: “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.
[AD 220] Tertullian on Matthew 2:3
For thus it is written in the prophet: "And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People lsrµl." But if hitherto he has not been born, what "leader" was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem.

Source: An Answer to the Jews
[AD 407] John Chrysostom on Matthew 2:3
But when Herod, says the Scripture, had heard, he was troubled, and all Jerusalem with him. Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.

But mark, I pray you, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given.

But nevertheless, although troubled, they seek not to see what has happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born among them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians.

7. But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array. Wherefore also Christ said, I have come to send fire on earth, and I would it were already kindled. in the same lot with it, even so godly tears are a germ of perpetual and unfading joy. In this way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was thenceforth carried out of herself by her longing desire toward Christ; loosing her hair, and drenching with her tears His holy feet, and wiping them with her own tresses, and exhausting the ointment. And all these were outward results, but those wrought in her mind were far more fervent than these; which things God Himself alone beheld. And therefore, every one, when he hears, rejoices with her and takes delight in her good works, and acquits her of every blame. But if we that are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind; and how much, even before God's gifts, her repentance caused her to reap in the way of blessing.

For much as after a violent burst of rain, there is a clear open sky; so likewise when tears are pouring down, a calm arises, and serenity, and the darkness that ensues on our sins quite disappears. And like as by water and the spirit, so by tears and confession are we cleansed the second time; unless we be acting thus for display and vanity: for as to a woman whose tears were of that sort, I should call her justly condemnable, more than if she decked herself out with lines and coloring. For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah's, for her lips moved, it is said, but her voice was not heard; however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field.

If you also weep thus, you have become a follower of your Lord. Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists has mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day, both he has said of himself, and others say this of him; but that he laughed, neither has he said himself anywhere, neither has so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only, Genesis 18:12-15 when she is blamed, and of the son of Noe, when for a freeman he became a slave. Genesis 9:25

9. And these things I say, not to suppress all laughter, but to take away dissipation of mind. For wherefore, I pray you, are you luxurious and dissolute, while you are still liable to such heavy charges, and are to stand at a fearful judgment-seat, and to give a strict account of all that has been done here? Yes: for we are to give an account both of what we have sinned willingly, and what against our will:— for whosoever shall deny me, says He, before men, him will I also deny before my Father: Matthew 10:33 — and surely such a denial is against our will; but nevertheless it does not escape punishment, but of it too we have to give account:— both of what we know, and of what we do not know; For I know nothing by myself, says one, yet am I not hereby justified: 1 Corinthians 4:4 — both for what we have done in ignorance, and what in knowledge; For I bear them record, it is said, that they have a zeal of God, but not according to knowledge; Romans 10:2 but yet this does not suffice for an excuse for them. And when writing to the Corinthians also he says, For I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.

The things then being so great, for which you are to give account, do you sit laughing and talking wittily, and giving yourself up to luxury? Why, one may say, if I did not so, but mourned, what would be the profit? Very great indeed; even so great, as it is not possible so much as to set it forth by word. For while, before the temporal tribunals, be your weeping ever so abundant, you can not escape punishment after the sentence; here, on the contrary, should you only sigh, you have annulled the sentence, and hast obtained pardon. Therefore it is that Christ discourses to us much of mourning, and blesses them that mourn, and pronounces them that laugh wretched. For this is not the theatre for laughter, neither did we come together for this intent, that we may give way to immoderate mirth, but that we may groan, and by this groaning inherit a kingdom. But you, when standing by a king, dost not endure so much as merely to smile; having then the Lord of the angels dwelling in you, do you not stand with trembling, and all due self-restraint, but rather laughest, oftentimes when He is displeased? And do you not consider that you provoke Him in this way more than by your sins? For God is not wont to turn Himself away so much from them that sin, as from those that are not awestruck after their sin.

But for all this, some are of so senseless a disposition, as even after these words to say, Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days. And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. The people, it is said, sat down to eat and drink, and rose up to play. Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that in pride, and in plenty, and in fullness of bread, they waxed wanton. Ezekiel 16:49 And they who were in Noah's time, seeing the ark a preparing for so many years, lived on in senseless mirth, forseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world.

Ask not then of God these things, which you receive of the devil. For it is God's part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need. Yes, for a grievous conflict is at hand, and against the powers unseen is our wrestling; against the spiritual wickednesses Ephesians 6:12 our fight, against principalities, against powers our warfare: and it is well for us, if when we are earnest and sober and thoroughly awakened, we can be able to sustain that savage phalanx. But if we are laughing and sporting, and always taking things easily, even before the conflict, we shall be overthrown by our own remissness.

10. It becomes not us then to be continually laughing, and to be dissolute, and luxurious, but it belongs to those upon the stage, the harlot women, the men that are trimmed for this intent, parasites, and flatterers; not them that are called unto heaven, not them that are enrolled into the city above, not them that bear spiritual arms, but them that are enlisted on the devil's side. For it is he, yea, it is he, that even made the thing an art, that he might weaken Christ's soldiers, and soften the nerves of their zeal. For this cause he also built theatres in the cities, and having trained those buffoons, by their pernicious influence he causes that kind of pestilence to light upon the whole city, persuading men to follow those things which Paul bade us flee, foolish talking and jesting. Ephesians 5:4 And what is yet more grievous than these things is the subject of the laughter. For when they that act those absurd things utter any word of blasphemy or filthiness, then many among the more thoughtless laugh and are pleased, applauding in them what they ought to stone them for; and drawing down on their own heads by this amusement the furnace of fire. For they who praise the utterers of such words, it is these above all who induce men so to speak: wherefore they must be more justly accountable for the penalty allotted to these things. For were there no one to be a spectator in such cases, neither would there be one to act; but when they see you forsaking your workshops, and your crafts, and your income from these, and in short everything, for the sake of continuing there, they derive hence a greater forwardness, and exert a greater diligence about these things.

And this I say, not freeing them from reproof, but that you may learn that it is you chiefly who supply the principle and root of such lawlessness; ye who consume your whole day on these matters, and profanely exhibit the sacred things of marriage, and make an open mock of the great mystery. For not even he who acts these things is so much the offender, as you are before him; thou who biddest him make a play on these things, or rather who not only biddest him, but art even zealous about it, taking delight, and laughing, and praising what is done, and in every way gaining strength for such workshops of the devil.

Tell me then, with what eyes will you after this look upon your wife at home, having seen her insulted there? Or how do you not blush being put in mind of the partner of your home, when you see nature herself put to an open shame? Nay, tell me not, that what is done is acting; for this acting has made many adulterers, and subverted many families. And it is for this most especially that I grieve, that what is done does not so much as seem evil, but there is even applause and clamor, and much laughter, at commission of so foul adultery. What do you say? That what is done is acting? Why, for this selfsame reason they must be worthy of ten thousand deaths, that what things all laws command men to flee, they have taken pains to imitate. For if the thing itself be bad, the imitation thereof also is bad. And I do not yet say how many adulterers they make who act these scenes of adultery, how they render the spectators of such things bold and shameless; for nothing is more full of whoredom and boldness than an eye that endures to look at such things.

And thou in a market-place wouldest not choose to see a woman stripped naked, or rather not even in a house, but callest such a thing an outrage. And go up into the theatre, to insult the common nature of men and women, and disgrace your own eyes? For say not this, that she that is stripped is an harlot; but that the nature is the same, and they are bodies alike, both that of the harlot, and that of the free-woman. For if this be nothing amiss, what is the cause that if you were to see this done in a market place, you would both hasten away yourself, and drive thence her who was behaving herself unseemly? Or is it that when we are apart, then such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? Nay, this is absurdity and a disgrace, and words of the utmost madness; and it were better to besmear the eyes all over with mud and mire than to be a spectator of such a transgression. For surely mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle of a woman stripped naked. Hear, for example, what it was that caused nakedness at the beginning, and read the occasion of such disgrace. What then did cause nakedness? Our disobedience, and the devil's counsel. Thus, from the first, even from the very beginning, this was his contrivance. Yet they were at least ashamed when they were naked, but you take a pride in it; having, according to that saying of the apostle, your glory in your shame. Philippians 3:19

How then will your wife thenceforward look upon you, when you are returned from such wickedness? How receive you? How speak to you, after you have so publicly put to shame the common nature of woman, and art made by such a sight the harlots' captive and slave?

Now if you grieve at hearing these things, I thank you much, for who is he that makes me glad, but he which is made sorry by me? 2 Corinthians 2:2 Do not then ever cease to grieve and be vexed for them, for the sorrow that comes of such things will be to you a beginning of a change for the better. For this cause I also have made my language the stronger, that by cutting deeper I might free you from the venom of them that intoxicate you; that I might bring you back to a pure health of soul; which God grant we may all enjoy by all means, and attain unto the rewards laid up for these good deeds; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.
[AD 407] John Chrysostom on Matthew 2:3
Since Herod was king, he was naturally afraid both for himself and for his children. But why was Jerusalem troubled? Surely the prophets had foretold him as the Savior, Benefactor and Deliverer who would come from above. But Jerusalem remained troubled by the same idolatrous affections that had previously caused them to turn from God precisely when God was pouring out his greatest benefits on them. While God was offering them new freedom, they were once again mindful only of the fleshpots of bondage in Egypt.Note the accuracy of the prophets, who had foretold this judgment earlier: “They shall compensate for every garment that has been acquired by deceit and all clothing with restitution; and they shall be willing, even if they had been burnt with fire. For unto us a child is born, unto us a son is given.”
Although troubled, they nevertheless did not try to understand what was happening. They did not follow the wise men or even take any particular notice. To this extent were they both contentious and careless. This happened just when those in Jerusalem under Herod had reason to pride themselves that a king was being born among them. This had even attracted the attention of the wise from Persia. They were on the point of having everything going their way, as though their affairs were advancing toward improvement. But most did not even take notice. Amid an empire that had become so magnificent, they showed little improvement.
Jerusalem had only recently been delivered from subjugation. It might have been more reasonable for them to think, If the Persians tremble before this king now merely at his birth, wouldn’t they tremble much more when he grows up? They would fear and obey him, and our situation might then be more glorious than that of the barbarians. Even if they knew nothing of mysteries or revelations but formed their judgments only on the basis of present self-interest, they surely might have thought along these lines. But nothing like this really occurred to them, so great was their dullness in prophecy and envy in human affairs.
Such dullness and envy must be rooted out of our minds. One must be more impassioned than fire to stand up against such an array. This is why Christ said, “I am come to send fire on earth, and how I wish it were already kindled.” And the Spirit on this account appeared in fire.

Source: THE GOSPEL OF MATTHEW, HOMILY 6.4
[AD 407] 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; showing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, art not the least, is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 2:3-6
(Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, 'Bethlehem in the land of Judah.'

(in Mich. v. 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 cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, His goings forth are of old. In the beginning was the Word.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 2:3-6
(non occ.) As the Magi seek a Redeemer, so Herod fears a successor.

(Serm. 200. 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 mother's breast.

(Serm. 374. 2. 373. 4.) 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 showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judæa. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.

Source: Catena Aurea by Aquinas
[AD 446] Theodotus of Ancyra on Matthew 2:3-6
(Serm. 1. ap. Conc. Eph.) 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 what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 2:3-6
(ubi sup.) 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 Judæa, reigns every where.

(Serm. xxxvi. 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.

(Serm. xxxi. 2.) 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, Jerusalem for His death.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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 born; the subtle purpose of this was to see if they would show pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.

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 faithful people.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:3-6
(Hom. in Evang. i. 10.) At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shows itself.

(Hom. in. Evang. viii. 1.) Rightly is He born in Bethlehem, which signifies the house of bread, who said, am the living bread, who came down from heaven.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:3
Herod was troubled because he was a foreigner and feared for his kingdom; for he knew that he was unworthy of it. But why were the Jews troubled? They ought instead to have rejoiced that they would have a king to whom the kings of Persia paid homage. But evil is indeed a senseless thing.
[AD 1274] Pseudo-Chrysostom on Matthew 2:3-6
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; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.

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 King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.

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 him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.

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 display the mystery, but cite the passage of the prophet, viz. Micah.

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 everlasting. Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as from everlasting.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:3-6
(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.

(ord.) 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.

(ord.) 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 to him as he showed afterwards his disposition; if he should not, he would at least be excused to the Romans.

(ord.) He quotes this prophecy as they quote who give the sense and not the words.

(non occ.) 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; thus for Ephrata, they said, land of Judah; and for little among the thousands of Judah, which expresses its smallness contrasted with the multitude of the people, they said, not the least among the princes, willing to show the high dignity that would come from the birth of the Prince. As if they had said, Thou art great among cities from which princes have come.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:4
Do you see how all things are done to convict the Jews? How, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for. For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That His goings forth are from of old, from everlasting.

2. But why, one may say, if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy? Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.

And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might they, whose abode it was, acquaint themselves with these things.

He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judæa, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that had come. Thus, in order that the Jews might not say, We know not when He was born, nor whereabouts, both all these events in which the wise men were concerned were brought about by God's providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass.

But mark also the exactness of the prophecy. For it does not say, He will abide in Bethlehem, but He will come out thence. So that this too was a subject of prophecy, His being simply born there.

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely his goings forth were not from of old, from everlasting. Micah 5:2 And how can that suit him which is said at the beginning, Out of you shall He come forth: Zorobabel not having been born in Judæa, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.

And together with what has been said, all the time also since these things is sufficient to establish the testimony. For what says he? You are not the least among the princes of Judah, and he adds the cause of the pre-eminence, saying, out of you shall He come. But no one else has made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, You are not the least among the princes of Judah; that is, among the heads of tribes. By which expression he comprehended even Jerusalem. But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he says, You shall call His name Jesus; Matthew 1:21 and he gives the reason saying, for He shall save His people from their sins. And the wise men too said not, Where is the Son of God? but He that is born King of the Jews. And here again it is not affirmed, Out of you shall come forth the Son of God, but a Governor, that shall feed my people Israel. For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what says the prophet, Out of the mouth of babes and sucklings You have perfected praise. And again, I will consider the Heavens, the works of Your fingers; which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, The Lord said unto my Lord, Sit on my right hand. And Isaiah too says, He that rises up to rule over the Gentiles, in Him shall the Gentiles trust.

But how says he that Bethlehem is not the least among the princes of Judah? for not in Palestine alone, but in the whole world, the village has become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, He shall feed my people Israel. And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He has to say touching the Gentiles.

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, says, For they are not all Israel, which are of Israel, Romans 9:6 but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time had come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.
[AD 1107] Theophylact of Ohrid on Matthew 2:4
The scribes were the teachers of the people, like those whom we call "scholars." God ordained in His providence that these men be asked, so that they would confess the truth, and by this confession be condemned. For those who crucified Him had first confessed Him.
[AD 420] Jerome on Matthew 2:5
(Verse 5) But they said to him: in Bethlehem of Judea. For thus it is written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah. For from you shall come forth a ruler, who will shepherd my people Israel. This is an error of the scribes. We think that it was first written by the evangelist, as we read in the Hebrew itself, 'of Judah,' not 'of Judea.' For what other Bethlehem of the nations is there, that it should be distinguished here as 'of Judea'? But it is called Judaea for this reason, because there is another Bethleem in Galilee. Read the book of Joshua the son of Nun (Joshua 19). Finally, even in the testimony itself, which is taken from the prophecy of Micah, it is written thus: And you, O Bethlehem, land of Judah (Micah 5:2).

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 2:5
. By which prophet? By Micah (Micah 5:2), who said:
[AD 444] Cyril of Alexandria on Matthew 2:6
Jacob was called the first Israel when he beheld the ladder and, on it, the “angels ascending and descending.” He wrestled with the one who appeared to him. He heard him say, “Your name shall no more be called Jacob, but Israel.” By this name the entire people of Israel was called, as if by a name divinely chosen, setting them apart from other nations. Now, Israel means “a mind that sees God.” Thus the church from among the Gentiles is also called Israel, not according to the flesh but according to divine grace.

Source: FRAGMENT 11
[AD 604] Gregory the Dialogist on Matthew 2:6
Hom. in Evan., 1, 10: At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness hews itself.
Hom. in Evan., 8, 1: Rightly is He born in Bethlehem, which signifies the house of bread, who said, “I am the living bread, who came down from heaven.”
[AD 1107] Theophylact of Ohrid on Matthew 2:6
Since Bethlehem was small, it was despised, but now it is greatly renowned for Christ Who came forth from it. For all people from the ends of the earth come to venerate this holy Bethlehem.

Rightly did he say, "out of thee shall come" and not "in thee shall remain." For Christ did not remain in Bethlehem, but came out from, that is, left it after His birth, and spent most of His years in Nazareth. The Jews say that this prophecy concerns Zerubbabel, but they plainly are lying; for Zerub-babel (See Haggai and Mt. 1:12) was not born in Bethlehem, but in Babylon. Consider his name: "Zeru" means "seed" or "birth," and "babel" means "Babylon," therefore, "he that was born in Babylon." But even the prophecy refutes them where it says, "His goings forth are from the beginning, and in the days of the age" (Micah 5:2). Of whom else are the goings forth both from the beginning and in the days of this age if not of Christ, Who had two goings forth, that is, a double genesis? The first, His begetting, was from the beginning from the Father, and the second, His Nativity according to the flesh, was in the days of this age, and took its beginning from the Theotokos and occurred in time. Let the Jews say, therefore, that Zerubbabel was from the beginning; but they have no grounds on which to make this claim.

The prophecy said, "shall shepherd," not "tyrannize" or "devour" them. For the other kings were not shepherds but wolves. But Christ is a shepherd, as He Himself says, "I am the good shepherd" (Jn. 10:11). "My people Israel" means those who believed, whether Jew or Gentile. "Israel" means "seeing God," so all those who see God are Israelites, even those who are Gentiles.
[AD 407] John Chrysostom on Matthew 2:7-9
Or, the star appeared to them long time before, because the journey would take up some time, and they were to stand before Him immediately on His birth, that seeing Him in swaddling clothes, He might seem the more wonderful.

Concerning the young Child, he says, not 'of the King;' he envics Him the regal title.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:7
Attempting to slay that which was born—an act of extreme idiotcy not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this—these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.

And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having privily called the wise men, he inquired of them. Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who had come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it. For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children from two years old and under, let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.
[AD 430] Augustine of Hippo on Matthew 2:7-9
(Serm. 374. 2. 373. 4.) 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 showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judæa. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Matthew 2:7
It wasn’t the words of the magi that troubled Herod. It was the speculations of the legal experts about the words of the believing prophets. For the magi were seeking a king, but the Jews were declaring that Christ had been born. For this reason, turning aside the magi, Herod calls the Jews and asks them where the Christ should be born, he “whom you, having heard the magi, are now announcing.” This is how the enemies of the truth may sometimes unwillingly speak the truth. They interpret the whole prophecy uselessly, failing to grasp what is necessary.

Source: FRAGMENT 10.3
[AD 533] Remigius of Rheims on Matthew 2:7-9
Diligently enquired; craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death.

The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:7-9
(Hom. in Ev. i. 10. 3.) He feigns a wish of worshipping Him only that he may discover Him, and put Him to death.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:7
When Herod learned of the birth of our King, he resorted to crafty means to prevent his earthly kingdom from being endangered. He demanded that it be reported to him where the child was to be found. Pretending that he wished to worship him, he would have destroyed him if only he could find him. But of what avail is human malice against the divine plan? “There is no wisdom, no prudence, no plan against the Lord.” The star appeared to guide the magi. They found the newborn king and offered him their gifts. They were warned in a dream not to return to Herod. And so Herod was unable to find Jesus, whom he was seeking. Herod symbolizes all those today who, falsely seeking after the Lord, never manage to find him.

Source: FORTY GOSPEL HOMILIES 10.2.17
[AD 1107] Theophylact of Ohrid on Matthew 2:7
He summoned them secretly on account of the Jews, for he suspected that perhaps the Jews would highly esteem the Child and devise means to save Him as their future liberator. Therefore Herod meets with the Magi secretly.

That is, he learned the exact time. The star had appeared to the Magi before the Lord was born. Since their journey would take a long time, the star appeared well before His birth so that they could worship Him while He was still in swaddling clothes. Some say that the star appeared simultaneously with Christ’s birth, and that the Magi came two years later and found the Lord neither in swaddling clothes nor in the manger, but in the house with His mother when He was two years old. But you, O reader, consider the former interpretation to be better.
[AD 1274] Pseudo-Chrysostom on Matthew 2:7-9
As soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; he privily called the wise men; that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of theirown nation.

To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:7-9
(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, "The Boy at His birth created a new star." (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 2:7-9
(Serm. in App. 131. 3.) The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the easta.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:8
Do you see his extreme folly? Why, if you say these things in sincerity, wherefore do you inquire privily? But if intending to plot against Him, how is it you do not perceive, that from the fact of their being asked secretly the wise men will be able to perceive your craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing.

And he said not, go and learn concerning the King, but concerning the young Child; for he could not even endure to call Him by the name of His dominion.

4. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.
[AD 407] John Chrysostom on Matthew 2:8
The attempt to murder the child just born was not only an act of madness but also of extreme folly, since what had been said and done was enough to hold him back from any such attempt. For these were not merely natural or human occurrences.… Nevertheless nothing restrained Herod. This is how wickedness works—it stumbles over its own greed, always attempting vain objectives. What utter folly. So on either premise his craftiness was bizarre. It was also folly for him to think that the wise men would take him more seriously than the child whom they had come so far to see, whose identity had been confirmed by prophecy. How could Herod hope to persuade the wise men to betray this child to him, even before they had seen the One for whom they had so long hoped?Nevertheless, as many as were the good reasons to hold him back, Herod persisted with his evil attempt.… He must have imagined that the Jews would be so anxious to protect the child that they would never be willing to give up their national Deliverer and Savior. With all these miscalculations, he called in the wise men privately and sought to discern the timing of the star. The object of his pursuit was far more than a star. For the star, I think, must have appeared and been visible a long time before, because it took a long time for the wise men to come on their journey to find him in swaddling clothes. If the star appeared at the moment of Jesus’ birth in Palestine, it would have already been seen by many in the distant east. The trip to Jerusalem would have taken quite some time.
As to Herod’s murder of the children “who were two years old and under,” this shows the extent of his irrational wrath and dread in trying to prevent even one from escaping.…
But the wise men perceive nothing of this, by reason of their exceeding awe. They would never have expected that Herod could have persisted toward such great wickedness as to attempt to form plots against a dispensation so marvelous.

Source: THE GOSPEL OF MATTHEW, HOMILY 7.2-3
[AD 444] Cyril of Alexandria on Matthew 2:8
Herod treats the magi as ambassadors. For after a certain manner, they had come to the King of Israel in order to intercede that there might be peace between them and the Israelites. They hoped that, for Gentiles and Jews alike, there might be “one fold, one shepherd.”

Source: FRAGMENT 10
[AD 450] Peter Chrysologus on Matthew 2:8
“Go and search diligently for the child, and when you have found him bring me word.” Appropriately did Herod say, “Bring me word,” for the one who hastens to come to Christ always brings a word of renunciation to the devil. When the priest says to the future Christian, “Do you renounce the devil?” the latter will answer, “I do renounce him.” Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person.“That I may come and worship him.” He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm.… But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord’s birth.

Source: SERMONS 158.8-9
[AD 1107] Theophylact of Ohrid on Matthew 2:8
He did not say, "search for the king" but "search for the Child," for he could not endure even to utter Christ’s name. From this it is clear that he was in a rage against Christ.
[AD 397] Ambrose of Milan on Matthew 2:9
(in Luc. ii. 45.) 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 is again seen, and points out the way.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:9
For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too you might learn, that this was not one of the ordinary stars, for there is not so much as one star that has this nature. And it not merely moved, but went before them, drawing and guiding them on in mid-day.

But what need of this star any more, one may ask, when the place was ascertained? In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it has reached the manger.

And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.

Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort among them.

Do you see, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.

5. Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw—the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, while they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.

But how was it, one may ask, that not at the beginning, but afterwards, He said, 'Go, and make disciples of all nations'? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also says: It was necessary that the word of the Lord should first have been spoken to you, but seeing you have judged yourselves unworthy, lo, we turn to the Gentiles. Acts 13:46 For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

6. Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.

Therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the Acts 13:46 house of the spiritual Bread. For though you be a shepherd, and come hither, you will behold the young Child in an inn: though you be a king, and approach not here, your purple robe will profit you nothing; though you be one of the wise men, this will be no hindrance to you; only let your coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

But take heed that you be not like Herod, and say, that I may come and worship Him, and when you have come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one shall be guilty of the Body and Blood of the Lord. 1 Corinthians 11:27 Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.

And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of you, not giving even to Him that has need? If those men journeyed so far to see Him newly born, what sort of excuse will you have, not going out of your way one alley's length, that you may visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; yours is denied even to your Benefactor and Lord. And they offered gold, you hardly give bread. They saw the star and were glad, you, seeing Christ Himself a stranger and naked, are not moved.

For which of you, for Christ's sake, has made so long a pilgrimage, you that have received countless benefits, as these barbarians, or rather, these wiser than the wisest philosophers? And why say I, so long a journey? Nay, many of our women are so delicate, that they go not over so much as one crossing of the streets to behold Him on the spiritual manger, unless they can have mules to draw them. And others being able to walk, yet prefer to their attendance here, some a crowd of worldly business, some the theatres. Whereas the barbarians accomplished so great a journey for His sake, before seeing Him; you do not emulate them even after you have seen Him, but forsake Him after seeing Him, and run to see the stage player. (For I touch again on the same subjects, as I did also of late. ) And seeing Christ lying in the manger, you leave Him, that you may see women on the stage.

7. What thunderbolts do not these things deserve? For tell me, if any one were to lead you into a palace, and show you the king on his throne, would you indeed choose to see the theatre instead of those things? And yet even in the palace there is nothing to gain; but here a spiritual well of fire gushes up out of this table. And you leave this, and runnest down to the theatre, to see women swimming, and nature put to open dishonor, leaving Christ sitting by the well? Yes: for now, as of old, He sits down by the well, not discoursing to a Samaritan woman, but to a whole city. Or perchance now too with a Samaritan woman only. For neither now is any one with Him; but some with their bodies only, and some not even with these. But nevertheless, He retires not, but remains, and asks of us to drink, not water, but holiness, for His holy things He gives unto the holy. For it is not water that He gives us from this fountain, but living blood; and it is indeed a symbol of death, but it has become the cause of life.

But you, leaving the fountain of blood, the awful cup, go your way unto the fountain of the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that water is a sea of lasciviousness, not drowning bodies, but working shipwreck of souls. And whereas she swims with naked body, you beholding, are sunk into the deep of lasciviousness. For such is the devil's net; it sinks, not them that go down into the water itself, but them that sit above more than such as wallow therein; and it chokes them more grievously than Pharaoh, who was of old sunk in the sea with his horses and his chariots. And if souls could but be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is still more grievous is this, that they even call such utter destruction a delight, and they term the sea of perdition a channel for a pleasure voyage. Yet surely one might easier pass over in safety the Ægean or the Tuscan sea, than this spectacle. For in the first place, through a whole night the devil preoccupies their souls with the expectation of it; then having shown them the expected object, he binds them at once, and makes them captives. For think not, because you have not been joined unto the harlot, you are clean from the sin; for in the purpose of your heart you have done it all. Since if you be taken by lust, you have kindled the flame up higher; if you feel nothing at what you see, you deserve a heavier charge, for being a scandal to others, by encouraging them in these spectacles, and for polluting your own eye-sight, and together with your eye-sight, your soul.

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul's law, 1 Corinthians 14:34-35 you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.

But if you are ashamed to have a woman for your teacher, fly from sin, and you will quickly be able to mount up on the throne which God has given you. Since so long as you sin the Scripture sends you not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send you who art honored with reason, as a disciple to the ant. Proverbs 6:6 Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit you to your wife; but if you despise her, we will send you away to the school of the very brutes, and will point out to you how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than you.

If now you are ashamed, and dost blush at the comparison, mount up to your own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if he that looks on a woman to lust after her has already committed adultery, Matthew 5:28 he who is forced even to see her naked, how does he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this has the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian; but in the competition of chastity, you are not ashamed to be behind the rudest cities.

8. Well, says one, and what do you require us to do? To occupy the mountains, and become monks? Why it is this which makes me sigh, that you think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He says, if any one look on a woman to lust after her, He speaks not to the solitary, but to him also that has a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in your mind an image of that amphitheatre, and hate this, which is the devil's. Neither condemn the severity of my speech. For I neither forbid to marry, 1 Timothy 4:2 nor hinder your taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, For the fashion of this world passes away: that they that have wives be as though they had none.

Wherefore (so he speaks) I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult your wife, nor put your children to shame, neither bring into your house the infection from the theatre. Do you not hear Paul saying, The husband has not power of his own body, but the wife, 1 Corinthians 7:4 and setting down laws common to both? But you, if your wife be continually thrusting herself into a public assembly, art severe in blaming her; but yourself, spending whole days on public shows, you do not account worthy of blame. Yea, touching your wife's modesty you are so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to yourself you deem all things lawful. Yet Paul allows you not, who gives the wife likewise the same authority, for thus he speaks: Let the husband render unto the wife due honor. What sort of honor then is this, when you insult her in the chiefest things, and givest up her body to harlots (for your body is hers); when you bring tumults and wars into your house, when you do in the market place such things, as being related by yourself to your wife at home, overwhelm her with shame, and put to shame also your daughter if present, and more than them, surely, yourself? For you must necessarily either be silent, or behave yourself so unseemly, that it would be just for your very servants to be scourged for it. What plea then will you have, I pray you, beholding, as you do, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable?

Now then for a season, in order not to be too burdensome, I will here bring my discourse to an end. But if you continue in the same courses, I will make the knife sharper, and the cut deeper; and I will not cease, till I have scattered the theatre of the devil, and so purified the assembly of the Church. For in this way we shall both be delivered from the present disgrace, and shall reap the fruit of the life to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.
[AD 407] John Chrysostom on Matthew 2:9
“And lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was.” The star brought them to inquire of the Jews, that their discovery might be made evident to all, and then appeared to them again. Note how fitting was the order of events: the wise men saw the star, were received by the Jews and their king; they heard prophecy to explain what had appeared; the angel instructed them; and then they journeyed from Jerusalem to Bethlehem by the guidance of the star. From all this we learn that this was not an ordinary star, for no other star has this capacity to guide, not merely to move but to beckon, to “go before them,” drawing and guiding them along their way.The star remained after bringing them to the place, in order that the child might also be seen. For there is nothing conspicuous about the place. The inn was ordinary. The mother was not celebrated or notable. The star was needed to manifest and illumine the lowly place, until they had reached their destination at the manger.

Source: THE GOSPEL OF MATTHEW, HOMILY 7.3
[AD 430] 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 showed the suppliants and filled the inn, shed over the walls and roof that covered the birth; and thus it disappeared.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 2:9
The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.

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 it have brought him to the young Child's house, i. e. the Church.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:9
The Magi were guileless and thought that Herod, too, spoke without guile.

The star was hidden for a time by God’s providence so that they would inquire of the Jews, and Herod would be troubled, and thus the truth would be made all the more apparent. But when they had departed from Jerusalem, it again appeared and guided them; from which it is clear that the star was a divine power.

This, too, was extraordinary. For the star descended from the heights and came closer to the earth to show them the place. For if it had appeared to them from the heights, how would they have been able to know the particular spot where Christ was? For the stars are visible over a great area. So it is that you may see the moon over your house, while it appears to me that it is over my house alone; and, in short, to each one the moon, or a star, appears to stand over them alone. Neither could this star have pointed out where Christ was if it had not descended and all but stood over the head of the Child.
[AD 1274] Pseudo-Chrysostom on Matthew 2:9
This passage shows, 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 them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country. Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him. The star went before them, to show them the greatness of the King.

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.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:9
(Anselm.) 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.

(ord.) 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:10-11
Let Marcion and Paul of Samosata then blush, who will not see what the Magi saw, those progenitors of the Church adoring God in the flesh. That He was truly in the flesh, the swaddling clothes and the stall prove; yet that they worshipped Him not as mere man, but as God, the gifts prove which it was becoming to offer to a God. Let the Jews also be ashamed, seeing the Magi coming before them, and themselves not even earnest to tread in their path.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:10
In this way marvel was linked to marvel: the magi were worshiping, the star was going before them. All this is enough to captivate a heart made of stone. If it had been only the wise men or only the prophets or only the angels who had said these things, they might have been disbelieved. But now with all this confluence of varied evidence, even the most skeptical mouths are stopped.Moreover, the star, when it stood over the child, held still. This itself demonstrates a power greater than any star: first to hide itself, then to appear, then to stand still. From this all who beheld were encouraged to believe. This is why the magi rejoiced. They found what they were seeking. They had proved to be messengers of truth. Their long journey was not without fruit. Their longing for the Anointed One was fulfilled. He who was born was divine. They recognized this in their worship.

Source: THE GOSPEL OF MATTHEW, HOMILY 7.4
[AD 430] Augustine of Hippo on Matthew 2:10-11
(non occ.) Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 2:10-11
(Serm. in Epiph. s. 4. 3.) Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, showing the unseen Divine Majesty which was in Him, ought to have proved most certainly that that was the Eternal Essence of the Son of God that had taken upon Him the true human nature.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 2:10-11
And it was not enough to say, They rejoiced, but they rejoiced with exceeding great joy.

He adds greatly, showing that men rejoice more over what they have lost than over what they possess.

And it is to be known that each did not offer a different gift, but each one the three things, each one thus proclaiming the King, the God, and the man.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:10-11
(Hom. in Evang. i. 106.) Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead.

(ubi sup.) Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, A treasure to be desired is in the mouth of the wise. (Prov. 21:20.) By frankincense, which is burnt before God, the power of prayer is intended, as in the Psalms, Let my speech come before thee as incense. (Ps. 141:2.) In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 2:10-11
Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:10
They rejoiced that they had not been led astray but had found what they were seeking.
[AD 1274] Pseudo-Chrysostom on Matthew 2:10-11
They rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain.

By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings.

Mary His mother, not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit showing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God.

And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:10-11
(ord.) 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.

This service of the star is followed by the rejoicing of the Magi.

(ord.) He rejoices indeed who rejoices on God's account, who is the true joy. With great joy, he says, for they had great cause.

(Anselm.) In these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery.

(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 2:11
Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him.

Source: On the Flesh of Christ
[AD 406] Chromatius of Aquileia on Matthew 2:11
Let us now observe how glorious was the dignity that attended the King after his birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in his very cradle they venerated him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of his divinity is now made manifest. A boy he is, but it is God who is adored. How inexpressible is the mystery of his divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of his passion. Thus he is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is he who while a child was truly God and King eternal. To him Isaiah pointed, saying, “For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders.”

Source: TRACTATE ON MATTHEW 5.1.6
[AD 407] John Chrysostom on Matthew 2:11
How then says Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, Because there was no room, she laid Him there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that you may thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.

But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also open their treasures, and offer gifts; and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them little by little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before your eyes, naked and bare, those wise men's love of wisdom, and to prove to you, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming near to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.
[AD 420] Jerome on Matthew 2:11
(Verse 11.) And opening their treasures, they offered him gifts, gold, frankincense, and myrrh. The presbyter Juvencus beautifully captures the significance of the gifts in one verse.

Thus, they bring gifts of gold, myrrh, and incense to the king, the people, and the God.

And having received an answer in a dream, they returned to their own country by another way, so as not to go back to Herod. Those who had presented gifts to the Lord subsequently received a response. However, the response (which is called χρηματισθέντες in Greek) was not made through an angel, but through the Lord Himself, in order to demonstrate the privilege of Joseph's merits. They returned by another way because they were not to mix with the unfaithfulness and treachery of the Jews.

Source: Commentary on Matthew
[AD 604] Gregory the Dialogist on Matthew 2:11
Hom. in Evan., 1, 106: Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead.
Something further may yet be meant here. Wisdom is typified by gold; as Solomonsaith in the Proverbs, “A treasure to be desired is in the mouth of the wise.”
[AD 604] Gregory the Dialogist on Matthew 2:11
There is something more that must be understood about the gold, incense and myrrh. Solomon testifies that gold symbolizes wisdom when he says, “A pleasing treasure lies in the mouth of the wise.” The psalmist bears witness to that incense which prayer offers to God when he says, “Let my prayer ascend as incense in your sight.” The myrrh indicates the mortification of our bodies, of which the holy church speaks of its workmen who strive even unto death on behalf of God, “My hands dripped with myrrh.” And so do we too offer gold to the newborn king if we shine in his sight with the brightness of the wisdom from on high. We too offer him incense if we enkindle on the altar of our hearts the thoughts of our human minds by our holy pursuit of prayer, so as to give forth a sweet smell to God by our heavenly desire. And we offer him myrrh if we mortify the vices of our bodies by our self-denial. Myrrh brings it about, as I have said, that dead bodies do not decompose. For a dead body to decompose is the same as for the human body of ours to become a slave to the decay of dissoluteness, as is said by the prophet: “The pack animals have decomposed in their own dung.” This indicates fleshly minded persons who end their lives in the stench of dissoluteness. Therefore we are offering myrrh to God when we employ the spice of self-restraint to keep this earthly body of ours from decomposing through decadence.

Source: FORTY GOSPEL HOMILIES 10.6.15
[AD 1107] Theophylact of Ohrid on Matthew 2:11
At the time of His birth, the Virgin laid the Child in the manger as

they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. Joseph and Mary had gone up to Bethlehem to be enrolled there, as Luke says (Lk 2), and as there was a great number of people assembled there for the census, they did not have a house for a time, and so He was born in the cave. Later a house was found and there the Magi saw the Lord.

Behold, what enlightened souls! They saw a pauper, and worshipped. For they had been informed that He was God, and therefore they also offered Him gifts, as to God and man. Listen, then:

Gold they offered to Him as to a king, for we pay tribute of gold to the king to whom we are subject. They offered frankincense as to God, for we burn incense to God. They offered myrrh since He would taste of death. For the Jews would prepare the dead for burial with myrrh to preserve the body from corruption. Myrrh, which is dry, desiccates the body and prevents worms from breeding. Do you see the faith of the Magi? They had been taught by the prophecy of Balaam alone that the Lord was both God and King and would be born for our sake. Listen to the prophecy: "He reclined and rested as a lion, and as a young lion; may they be blessed that call Thee blessed" (Num. 24:9). Behold the kingship in the lion, and death in the reclining. Behold the divinity; for only the divine nature has the power to bless.
[AD 406] Chromatius of Aquileia on Matthew 2:12
This is an example to us of modesty and faith, that once we have come to know and adore Christ as King, we may abandon the path we were traveling before, which was the path of error. We may now proceed by the other path, on which Christ is our guide. We may return to our place, paradise, from which Adam was driven out. This place is mentioned in the psalm as one where we will please the Lord in the land of the living. Thus it was that the magi, having been advised to follow another road, frustrated the tyrant’s cruel designs in their return. It was in this manner, through the magi, that the boy who was born a king became known, while at the same time the wiles of the tyrant Herod were overcome. It was predicted that our infant Lord and Savior would be triumphant even at the very beginning of his life in the flesh. This was foretold in advance by Isaiah when he said, “For before the child shall have knowledge to cry ‘father’ and ‘mother,’ the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.” By “riches of Damascus” is meant the gold that the boy, born the Son of God, received as offered to him by the magi. The “spoils of Samaria” represent the worship of idols, the superstitious error of Samaria from which he diverted those same magi. Those who previously were the prey of the devil because of their false religion became the plunder of God through their knowledge of Christ. The “king of the Assyrians” refers to Herod, or in fact to the devil, to whom the magi themselves became enemies, reverencing as they did the Son of God, our Lord and Savior.

Source: TRACTATE ON MATTHEW 5.2
[AD 407] John Chrysostom on Matthew 2:12
(Hom. viii.) 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 command, but obeys.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:12
See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, And yet, if this Child be great, and has any might, what need of flight, and of a clandestine retreat? And wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives? But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.
[AD 420] 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 show the high privilege granted to the merit of Joseph.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 2:12
(non occ.) 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.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:12
(Hom. in Ev. i. 10. 7.) 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 pride, disobedience, following things of sight, tasting forbidden food; and we must return to it by repentance, obedience, by contemning things of sight, and overcoming carnal appetite.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 2:12
The return of the magi “by another way” home suggests a spiritual interpretation: As they were advised to take another way, so are we. Our home country is the paradise from which we have fallen. We are forbidden to return to it. When we come to know Jesus, we can return along the way by which he returned. We left our paradise by our pride and disobedience, by overvaluing visible things, by succumbing to the tasting of forbidden fruit. We now can return only by weeping and obedience, rejecting visible things, and by curbing our bodily appetites. So let us, like the magi, return to our home country by another way than the way we left it. Our evil inclination led us away from the joys of paradise. Our turning around in repentance summons us to return by another way. In this way, dearly beloved, we are being awakened to the fear of God. Be vigilant. Set before the eyes of your heart the deceitfulness of your works. Take seriously the severity of the final judgment. Consider how strict a judge is coming. He threatens the impenitent with terror. Yet he still gives them time for repentance. He bears with us. He puts off coming for this reason, that he may find fewer to condemn.

Source: FORTY GOSPEL HOMILIES 10.7
[AD 1107] Theophylact of Ohrid on Matthew 2:12
Consider the sequence of events. First God guided them to faith by means of the star. Then they came to Jerusalem and He taught them through the prophet Micah that Christ was to be born in Bethlehem. And finally, they were warned by means of the angel. They obeyed the warning, that is, the divine speech. Therefore, having received the warning, that is, having accepted the revelation from God, they deceived Herod. They were not afraid of pursuit, but were bold in the power of Him that had been born. Thus they were true witnesses and confessors.
[AD 1274] 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 stedfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preachingb.

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 easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:12
(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.

(ord.) 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.) Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, having received an answer, for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. By another way, for they were not to be mixed up with the unbelieving Jews.

Source: Catena Aurea by Aquinas
[AD 367] 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 imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus.

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.

Source: Catena Aurea by Aquinas
[AD 407] 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 need not to be discouraged, but bear all things manfully, having this example.

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 was fulfilled not in themselves, but in their descendants. So here Christ is by nature the Son of God, and so the prophecy is fulfilled in Him.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:13
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. Thus, for example, He deceived the Egyptians also in the case of the Jews, and having power to transfer their wealth openly into the hands of the Hebrews, He bids them do this secretly and with craft; and this surely, not less than the other miracles, made Him an object of terror to His enemies. At least, they of Ascalon, and all the rest, when they had taken the ark, and being smitten, did after that devise their countrymen not to fight, nor to set themselves against Him, with the other miracles brought this also forward, saying, Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? When He had mocked them, did He not after that send forth His people, and they departed? Now this they said, as accounting this fresh one not inferior to those other signs that had been done openly, towards the demonstration of His power, and of His greatness. And the like ensued on this occasion too; a thing sufficient to astonish the tyrant. For consider what it was natural for Herod to feel, and how his very breath would be stopped, deceived as he was by the wise men, and thus laughed to scorn. For what, if he did not become better? It is not His fault, who marvellously ordered all this, but it is the excess of Herod's madness, not yielding even to those things which had virtue to have persuaded him, and deterred him from his wickedness, but going on still further, to receive a yet sharper punishment for folly so great.

3. But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself has 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 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 you, hearing these things (supposing you thought worthy to minister to any spiritual matter, and then to see yourself suffering incurable ills, and enduring countless dangers), should 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, you might 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. See at least how this is the case not only with regard to the mother of the young Child, but also of those barbarians; since they for their part retire secretly in the condition of fugitives; and she again, who had never passed over the threshold of her house, is commanded to undergo so long a journey of affliction, on account of this wonderful birth, and her spiritual travail.

And behold a wonder again. Palestine plots, and Egypt receives and preserves Him that is the object of the plots. For, as it appears, not only in the instance of the sons of the patriarch did types take place, but also in our Lord's own case. In many instances, we are sure, His doings at that time were prophetic declarations of what was to happen afterwards; as, for example, in the matter of the ass and the colt.

4. Now the angel having thus appeared, talks not with Mary, but with Joseph; and what says he? Arise, and take the young Child and His mother. Here, he says not any more, your 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, says he, will seek the young Child's life.

Joseph, when he had heard these things, was not offended, nether did he say, The thing is hard to understand: Did you 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 does 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 there until I tell you. 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, says 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.

But wherefore then, one may say, were even these signs wrought at the beginning? For His mother's sake; for the sake of Joseph and of Simeon, who was presently to depart; for the sake of the shepherds and of the wise men; for the sake of the Jews. Since they, had they been willing to mind diligently what was taking place, would from this event also have reaped no small advantage in regard of what was to come.

But if the prophets do not mention what relates to the wise men, be not troubled; for they neither foretold all things, nor were they silent touching all. For as without any warning to see those things coming to pass, would naturally occasion much astonishment and trouble; so also to have been informed of all would dispose the hearer to sleep, and would have left nothing for the evangelists to add.

5. 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, says He, in Jacob, and scatter them in Israel. Genesis 49:7 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 your brother, and let your father's sons worship you, Genesis 27:19 had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again? Genesis 33:3), 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 begot 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 special 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.

Rather, however, both the people and the patriarch, going down there, 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, have 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.

6. And now, should you come unto the desert of Egypt, you will see this desert become better than any paradise, and ten thousand choirs of angels in human forms, and nations of martyrs, and companies of virgins, and all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, and wise men, and magicians, were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labor of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle. For if he when the whole world was looking unto him for the sake of nourishing them that were in need, both occupied a workshop, and practised a craft, and being thus employed did not so much as sleep by night; how much more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labors!

Let us then be ashamed all of us, both they that are rich, and they that are poor, when those having nothing at all but a body only and hands, force their way on and strive eagerly to find thence a supply for the poor; while we, having endless stores within, touch not even our superfluities for these objects. What kind of plea shall we have then, I pray you? And what sort of excuse?

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots Exodus 16:3 which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

7. Now if any man has been in the country, he knows what I say. But if he have never entered those tabernacles, let him call to mind him who even until now is in the mouths of all men—him whom, after the apostles, Egypt brought forth—the blessed and great Antony; and let him put it to himself, This man, too, was born in the same country with Pharaoh; nevertheless he was not thereby damaged, but both had a divine vision vouchsafed him, and showed forth such a life as the laws of Christ require. And this any man shall know perfectly, when he has read the book that contains the history of that man's life; in which also he will perceive much prophecy. I allude to his prediction about those infected with the errors of Arius, and his statement of the mischief that would arise from them; God even then having shown them to him, and sketched out before his eyes all that was coming. A thing which most especially (among the rest) serves to demonstrate the truth, that no person, belonging to the heresies without, has such a man to mention. But, not to depend on us for this information, look earnestly into what is written in that book, and you will learn all exactly, and thence be instructed in much self-denial.

And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers' wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father, Joshua 24:2 but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.

Let us then, bearing in mind all these things, put out of the way these our superfluous pleas and excuses, and apply ourselves to those toils which the cause of virtue requires. For thus shall we both attract to ourselves more favor from God, and persuade Him to assist us in our struggles, and we shall obtain the eternal blessings; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and victory for ever and ever. Amen.
[AD 407] John Chrysostom on Matthew 2:13
But why was the Christ child sent into Egypt? The text makes this clear: he was to fulfill what the Lord had spoken by the prophet, “Out of Egypt have I called my son.” From that point onward we see that the hope of salvation would be proclaimed to the whole world. Babylon and Egypt represent the whole world. Even when they were engulfed in ungodliness, God signified that he intended to correct and amend both Babylon and Egypt. God wanted humanity to expect his bounteous gifts the world over. So he called from Babylon the wise men and sent to Egypt the holy family.Besides what I have said, there is another lesson also to be learned, which tends powerfully toward true self-constraint in us. We are warned from the beginning to look out for temptations and plots. And we see this even when he came in swaddling clothes. Thus you see even at his birth a tyrant raging, a flight ensuing and a departure beyond the border. For it was because of no crime that his family was exiled into the land of Egypt.
Similarly, you yourself need not be troubled if you are suffering countless dangers. Do not expect to be celebrated or crowned promptly for your troubles. Instead you may keep in mind the long-suffering example of the mother of the Child, bearing all things nobly, knowing that such a fugitive life is consistent with the ordering of spiritual things. You are sharing the kind of labor Mary herself shared. So did the magi. They both were willing to retire secretly in the humiliating role of fugitive.

Source: THE GOSPEL OF MATTHEW, HOMILY 8.2
[AD 420] Jerome on Matthew 2:13-14
(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.

Source: Commentary on Matthew
[AD 420] 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 Judæa, the Gospel speaks of no light, no darkness.

(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.)

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 2:13-15
(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.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 2:13
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.

Source: SERMONS 150.11
[AD 450] Peter Chrysologus on Matthew 2:13
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.”

Source: SERMONS 150.9
[AD 533] Remigius of Rheims 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.

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.

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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Matthew 2:13-15
(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.

Source: Catena Aurea by Aquinas
[AD 856] 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 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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:13
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."

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.

Remain there until you receive God’s command. So we, too, should do nothing apart from the will of God.

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?
[AD 1274] Pseudo-Chrysostom on Matthew 2:13-15
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 easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.

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. 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:14
Mary, who had never even passed beyond the threshold of her own house, was commanded to undergo this long ordeal of adversity for the sake of this wonderful birth and for her own spiritual labor and development. Isn’t this remarkable: While Palestine plots, it is Egypt that receives and preserves the One for whom the plots are designed! This is reminiscent of the patriarch Jacob, who also sought succor in Egypt, anticipating the coming of our Lord.

Source: THE GOSPEL OF MATTHEW, HOMILY 8.2
[AD 450] Peter Chrysologus on Matthew 2:14
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.

Source: SERMONS 150.10
[AD 406] Chromatius of Aquileia on Matthew 2:15
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.

Source: TRACTATE ON MATTHEW 6.1
[AD 407] John Chrysostom on Matthew 2:15
There is something else here worth noticing, one touching the magi and the other touching the Child. The issue is why didn’t the magi remain with the Child? And why didn’t the Child remain in Bethlehem? Both had to escape as fugitives shortly after they were received with joy: the magi to Persia and the holy family to Egypt. Why? This is worthy of close examination. The magnificence of God’s plan of salvation would not have been believed if he had not come in the flesh. If Jesus had fallen into the hands of Herod, his life in the flesh might have been cut off. Many circumstances were quietly ordered providentially within human history. Even while the flesh of the Christ child was in danger, some dared to imagine that he never assumed our common human flesh, that his coming was like that of a ghost. These impious ideas will ultimately destroy those who do not confess that God has come to us in the flesh in a way becoming to his deity.As to the wise men, they were sent off quickly, commissioned to teach in the land of the Persians, having thwarted the madness of the king. Herod was allowed the opportunity to learn that he was attempting things impossible, against prophecy, and that there was still time to quench his wrath and desist from his demented plot. It is fitting to God’s power not only to subdue his enemies but to do so with ease, deceiving the deceivers in a way fitting to God’s almighty power. In the same way the Egyptians had earlier been deceived, their wealth transferred secretly and with craft and God’s power made awesome to them.

Source: THE GOSPEL OF MATTHEW, HOMILY 8.1
[AD 420] Jerome on Matthew 2:15
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."

Source: De Viris Illustribus (On Illustrious Men), Section 3
[AD 420] Jerome on Matthew 2:15-16
(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).

Source: Commentary on Matthew
[AD 220] Tertullian on Matthew 2:16
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.

Source: A Treatise on the Soul
[AD 406] Chromatius of Aquileia on Matthew 2:16
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.

Source: TRACTATE ON MATTHEW 6.2.26
[AD 406] Chromatius of Aquileia on Matthew 2:16
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.

Source: TRACTATE ON MATTHEW 6.2.29
[AD 407] John Chrysostom on Matthew 2:16
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. Acts 12:19 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?

And just this one may say in the present case likewise. For, wherefore are you angry, O Herod, at being mocked of the wise men? Did you not know that the birth was divine? Did you not summon the chief priests? Did you not gather together the scribes? Did not they, being called, bring the prophet also with them into your court of judgment, proclaiming these things beforehand from of old? Did you not see how the old things agreed with the new? Did you not hear that a star also ministered to these men? Did you not reverence the zeal of the barbarians? Did you not marvel at their boldness? Were you not horror-struck at the truth of the prophet? Did you not from the former things perceive the very last also? Wherefore did you not reason with yourself 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 you were deceived by the wise men, what is that to the young children, who have done no wrong?

2. Yea, says one, Herod you have full well deprived of excuse, and proved him blood-thirsty; but you have 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.

And that what I may say may be clearer, let us conduct our argument in the way of illustration. As thus: suppose a certain servant who owes much money to his master, and then that this servant has been despitefully used by unjust men, and robbed of some of his goods. If then the master, in whose power it was to stay the plunderer and wrong doer, should not indeed restore that same property, but should reckon what was taken away towards what was owed him by his servant, is the servant then injured? By no means. But what if he should repay him even more? Has he not then even gained more than he has lost? Every one, I suppose, perceives it.

Now this same reckoning we are to make in regard of our own sufferings. For as to the fact, that in consideration of what we may suffer wrongfully, we either have sins done away, or receive more glorious crowns, if the amount of our sins be not so great: hear what Paul says concerning him that had committed fornication, Deliver ye such a one to Satan for the destruction of the flesh, that the spirit may be saved. 1 Corinthians 5:5 But what is this? you may say, for the discourse was about them that were injured by others, not about them that are corrected by their teachers. I might answer, that there is no difference; for the question was, whether to suffer evil be not an indignity to the sufferer. But, to bring my argument nearer the very point inquired of; remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day. And in the Psalms too in his chanting, he said, Consider mine enemies, that they are multiplied, and they hate me with unjust hatred, and forgive all my sins. And Lazarus again for the same cause enjoyed remission, having in this life suffered innumerable evils. They therefore who are wronged, are not wronged if they bear nobly all that they suffer, yea, rather they gain even more abundantly, whether they be smitten of God, or scourged by the devil.

3. 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? Did you 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, do you say, 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 knows perfectly, who Himself orders 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 you are yet faint-hearted, and not equal to controlling yourself in these things, learn the end of him who dared all this, and recover yourself 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 you may know of by perusing Josephus' account of these events. But, lest we should make our discourse long, and interrupt its continuity, we have not thought it necessary to insert that account in what we are saying.
[AD 428] Theodore of Mopsuestia on Matthew 2:16
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.

Source: FRAGMENT 9
[AD 430] Augustine of Hippo on Matthew 2:16
(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.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 2:16
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.

Source: SERMONS 152.7
[AD 533] Remigius of Rheims on Matthew 2:16
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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Matthew 2:16
(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.

Source: Catena Aurea by Aquinas
[AD 856] 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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:16
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.
[AD 1274] 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 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.

Source: Catena Aurea by Aquinas
[AD 367] 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. 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:17-18
(Hom. ix.) The Evangelist by this history of so bloody a massacre, having filled the reader with horror, now again sooths his feelings, showing that these things were not done because God could not hinder, or knew not of them; but as the Prophet had foretold.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:17
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. And this He intimated in another place also, when discoursing to His disciples. I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He says, Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father which is in Heaven. Matthew 10:29 These things He said, signifying that nothing is done without His knowledge, but while He knows all, yet not in all does He act. Be not then troubled, He says, neither be disturbed. For if He know what ye suffer, and has power to hinder it, it is quite clear that it is in His providence and care for you that He does not hinder it. And this we ought to bear in mind in our own temptations also, and great will be the consolation we shall thence receive.
[AD 420] Jerome on Matthew 2:17-19
(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). 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. 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 2:17-18
(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.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 2:17-18
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.

Source: Catena Aurea by Aquinas
[AD 856] 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.

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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:17
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.
[AD 1274] 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. (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.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 2:17-18
(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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 2:17-18
(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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:18
But what, it may be said, has Rachel to do with Bethlehem? For it says, Rachel weeping for her children. And what has 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 says, 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 had 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.

Thus did He lead on His own disciples also, and prepared them to do all their duty, bringing about things by their contraries, that the marvel might be greater. They, at any rate, being scourged and persecuted, and suffering terrors without end, did in this way get the better of them that were beating and persecuting them.
[AD 430] Augustine of Hippo on Matthew 2:18
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.
[AD 1107] Theophylact of Ohrid on Matthew 2:18
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:

that is, Bethlehem weeping for its children,

In this life they are no more, but their souls are immortal.
[AD 339] Eusebius of Caesarea on Matthew 2:19-20
(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.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 2:19
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.

Source: Commentary on Matthew 2.1
[AD 407] John Chrysostom on Matthew 2:19
He no more says fly, but go. Do you see 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 has set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

But how did Archelaus reign over Judæa, 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 Judæa 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 had come to an end, and that among 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 farther proceedings, and about urging on that course of iniquity.
[AD 420] 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 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.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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.

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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Matthew 2:19-20
(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.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 2:19-20
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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 2:19
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.
[AD 1274] 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 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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Dionysius the Areopagite on Matthew 2:19-20
(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.

Source: Catena Aurea by Aquinas
[AD 339] Eusebius of Caesarea on Matthew 2:20
Eccles. Hist., 1, 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 Judaea; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judaea, 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 Aristo ulus.)Such was the end of Herod, noticed in those words of the Evangelist, “whenHerod was dead,” and such the punishment inflicted.
[AD 407] John Chrysostom on Matthew 2:20
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, does not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. Luke 2:39 What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he says these things. For He would not have brought them down there 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 there, 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.
[AD 420] Jerome on Matthew 2:20
(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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 2:20
He did not say "flee" but "go," for there was no longer any need for fear.

Where is Apollinarius, who said that the Lord did not have the soul of a man? For here he is reproved.
[AD 100] 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, 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.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 2:21-23
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. 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.

Source: Catena Aurea by Aquinas
[AD 407] 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 avoided danger, and returned to his country.

Source: Catena Aurea by Aquinas
[AD 420] 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 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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 2:21
(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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 2:21-23
(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 Judæa 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 Judæa 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 Judæa, 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 Judæa, 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.

Source: Catena Aurea by Aquinas
[AD 856] 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 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.

Source: Catena Aurea by Aquinas
[AD 1274] 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 the Prophets did write, Jesus of Nazareth. (John 1:15.) Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.'

Source: Catena Aurea by Aquinas
[AD 1274] 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 hesitates, the Angel returns, and by the often visiting him confirms his obedience.

(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.

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

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 2:22
Do you perceive the alternation between relief and danger? Joseph left foreign territory and returned to his ancestral land, discovering the slaughter of the children in the process. Having left his household in Bethlehem, he again discovers remnants of his first dangers. He finds that the son of the tyrant is alive and ruling as king. And how was it possible that Archelaus should be king of Judea, when Pontius Pilate was in charge? Herod’s death had recently occurred, and the kingdom had not yet been divided. But no sooner had Herod died than his son took power in his father’s place.… But if Joseph had feared to make his way to Judea, they say, on account of Archelaus, he ought to have been equally wary of Galilee on account of Herod Antipas. But let us leave unexamined for now the rest of the question as to whether he changed his place of residence, for his every impulse led away from Bethlehem and its confines.

Source: THE GOSPEL OF MATTHEW, HOMILY 9.4
[AD 407] John Chrysostom on Matthew 2:22
After the slaughter of the children occurred, the young Archelaus was under the impression that everything else had been taken care of. Both the children in Bethlehem had been eliminated and the one they were seeking to kill. But once he saw how his father had lost his life, Archelaus became most conscious of the precedent and much more diligent in contending with lawlessness. Therefore Joseph left Judea for Nazareth, both in flight from the danger and at the same time out of love for his home country. And that he might be more confident, he received a divine pronouncement from the messenger about it.

Source: THE GOSPEL OF MATTHEW, HOMILY 9.4
[AD 420] Jerome on Matthew 2:22
(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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 2:22
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.

Galilee was not of the land of Israel, but of the Gentiles, and for this reason the Jews considered the Galileans an abomination.
[AD 367] Hilary of Poitiers on Matthew 2:23
But the figurative intepretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Hero 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. But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Spirit poured upon the Gentiles, they carry Christ to them.
[AD 407] John Chrysostom on Matthew 2:23
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, says he, which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23

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; Jeremiah 36:23 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? John 1:46 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 arises 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 choses 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 practise virtue. For this cause He does not choose for Himself so much as a house; for the Son of Man, says He, has not where to lay His head; Matthew 8:20 and when Herod is plotting against Him, He flees, 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.

7. For why do you pride yourself on your country, when I am commanding you to be a stranger to the whole world? (so He speaks); when you have leave to become such as that all the universe shall not be worthy of you? For these things are so utterly contemptible, that they are not thought worthy of any consideration even among the philosophers of the Greeks, but are called Externals, and occupy the lowest place.

But yet Paul, one may say, allows them, saying on this wise, 'As touching the election, they are beloved for the fathers' sake.' But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he says, They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country. Hebrews 11:14-15 And again, These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them. And John too said unto those that were coming to him, Think not to say, We have Abraham to our father. Matthew 3:9 And Paul again, For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God. Romans 9:6-8 For what were the sons of Samuel advantaged, tell me, by their father's nobleness, when they were not heirs of their father's virtue? And what profit had Moses' sons, not having emulated his perfection? Therefore neither did they inherit the dominion; but while they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah's son profited by the virtue of his father, when he became a slave instead of free? Do you see, how little the nobleness of a father avails his children in the way of advocacy? For the wickedness of Ham's disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward, none of these things profited him; but although he was by birth first, and had his father on his side doing everything for this object, yet not having God with him, he lost all.

But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why do you bring me forward the nobleness of ancestors remote or near? For not under the old covenant only, but even under the new, one may find this rule to have held. For as many as received Him, it is said to them gave He power to become the sons of God. John 1:12 And yet many of these children Paul has affirmed to be nothing profited by their father; For if you be circumcised, says he, Christ shall profit you nothing. Galatians 5:2 And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?

8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor; Luke 16:24 wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty. Whereas, who can be so poor among us, as to want water enough even for comfort? There is none such. For even they that are pining with extreme hunger, may have the comfort of a drop of water; and not of a drop only, but of refreshment too far more abundant. Not so that rich man, but he was poor even to this degree: and what was yet more grievous, he could not so much as soothe his poverty from any source. Why then do we gape after riches, since they bring us not into Heaven?

For tell me, if any king among those upon earth had said, It is impossible for him that is rich to be distinguished at court, or to enjoy any honor; would ye not have thrown away every one his riches with contempt? So then, if they cast us out from such honor as is in the palaces below, they shall be worthy of all contempt: but, when the King of Heaven is day by day crying aloud and saying, It is hard with them, to set foot on that sacred threshold; shall we not give up all, and withdraw from our possessions, that with boldness we may enter into the kingdom? And of what consideration are we worthy, who are at great pains to encompass ourselves with the things that obstruct our way there; and to hide them not only in chests, but even in the earth, when we might entrust them to the guard of the very Heavens? Since now surely you are doing the same, as if any husbandman, having gotten wheat wherewith to sow a rich land, was to leave the land alone, and bury all the wheat in a pit, so as neither to enjoy it himself, nor for the wheat to come to ought, but decay and waste. But what is their common plea, when we accuse them of these things? It gives no little comfort, say they, to know that all is laid up for us in safety at home. Nay, rather not to know of its being laid up is a comfort. For even if you are not afraid of famine, yet other more grievous things, on account of this store, must needs be a terror to you: deaths, wars, plots laid against you. And if a famine should ever befall us, the people again, constrained by the belly, takes weapon in hand against your house. Or rather, in so doing, you are first of all bringing famine into our cities, and next you are forming for your own house this gulf, more grievous than famine. For by stress of famine I know not any who have come to a speedy end; there being in fact many means in many quarters which may be devised to assuage that evil: but for possessions and riches, and the pursuits connected with them, I can show many to have come by their ruin, some in secret, some openly. And with many such instances the highways abound, with many the courts of law, and the market-places. But why speak I of the highways, the courts of law and the market-places? Why, the very sea you may behold filled with their blood. For not over the land only, as it seems, has this tyranny prevailed, but over the ocean also has walked in festal procession with great excess. And one makes a voyage for gold, another, again, is stabbed for the same; and the same tyrannical power has made one a merchant, the other a murderer.

What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is slain? But who, it is said, will pity a charmer that is bitten with a serpent? Sirach 12:13 For we ought, knowing its cruel tyranny, to flee that slavery, and destroy that grievous longing. But how, says one, is this possible? By introducing another longing, the longing for Heaven. Since he that desires the kingdom will laugh covetousness to scorn; he that has become Christ's slave is no slave of mammon, but rather his lord; for him that flies from him, he is wont to follow, and to fly from him that pursues. He honors not so much his pursuer as his despiser; no one does he so laugh to scorn, as them that desire him; nor does he only laugh them to scorn, but wraps round them also innumerable bonds.

Be it ours then, however late, to loose these grievous chains. Why bring your reasonable soul into bondage to brute matter, to the mother of those untold evils? But, oh the absurdity! That while we are warring against it in words, it makes war with us by deeds, and leads and carries us everywhere about, insulting us as purchased with money, and meet for the lash; and what can be more disgraceful and dishonorable than this?

Again: if we do not get the better of senseless forms of matter, how shall we have the advantage of the incorporeal powers? If we despise not vile earth and abject stones, how shall we bring into subjection the principalities and authorities? How shall we practise temperance? I mean, if silver dazzle and overpower us, when shall we be able to hurry by a fair face? For, in fact, some are so sold under this tyranny, as be moved somehow even at the mere show of the gold, and in playfulness to say, that the very eyes are the better for a gold coin coming in sight. But make not such jests, whoever you are; for nothing so injures the eyes, both those of the body and those of the soul, as the lust of these things. For instance; it was this grievous longing that put out the lamps of those virgins, and cast them out of the bride chamber. This sight, which (as you said) does good to the eyes, suffered not the wretched Judas to hearken unto the Lord's voice, but led him even to the halter, made him burst asunder in the midst; and, after all that, conducted him on to hell.

What then can be more lawless than this? What more horrible? I do not mean the substance of riches, but the unseasonable and frantic desire of them? Why, it even drops human gore, and looks murder, and is fiercer than any wild beast, tearing in pieces them that fall in its way, and what is much worse, it suffers them not even to have any sense of being so mangled. For reason would that those who are so treated should stretch forth their hand to them that pass by, and call them to their assistance, but these are even thankful for such rendings of their flesh, than which what can be more wretched?

Let us then, bearing in mind all these things, flee the incurable disease; let us heal the wounds it has made, and withdraw ourselves from such a pest: in order that both here we may live a secure and untroubled life, and attain to the future treasure; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, with whom unto the Father together with the Holy Ghost be glory, might, honor, now and ever, and world without end. Amen.
[AD 420] Jerome on Matthew 2:23
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."

Source: De Viris Illustribus (On Illustrious Men), Section 3
[AD 420] Jerome on Matthew 2:23
If this could have been found in the Scriptures, he never would have said, “Because it has been spoken by the prophets,” but he would rather have spoken more plainly: “Because it has been spoken by a prophet.” As it is now, in speaking of prophets in general he has shown that he has not taken the specific words but rather the sense from the Scriptures. “Nazarene” is understood as “holy.” Every Scripture attests that the Lord was to be holy. We can also speak in another way of what was written … in Hebrew in Isaiah: “A branch will blossom from the root of Jesse, a Nazarene from his root.”

Source: COMMENTARY ON MATTHEW 1.2.23
[AD 420] Jerome on Matthew 2:23
(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).

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 2:23
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.”

Source: FRAGMENT 16
[AD 1107] Theophylact of Ohrid on Matthew 2:23
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. 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.

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.)