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Explanation for:
Matthew
2
:
16
Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
14
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Herod undoubtedly should have been filled with fear and humility, acknowledging the futility of his actions, yet he failed to lower himself. A soul that is unaware and beyond repair rejects any form of healing bestowed by God. Observe how Herod reverted to his former ways, committing murder after murder, driven to madness. Ensnared by wrath and jealousy, as though possessed, he focused on nothing but his rage against the very fabric of existence. His ire, stirred by the wise men who had derided him, was unleashed upon innocent infants, leading him to commit in Palestine a horrific act akin to a past atrocity in Egypt: he sent for the execution of all young children in Bethlehem and its vicinity, from the age of two and under, in accordance with the timeline he learned from the wise men (Matt. 2:16). Pay careful attention to my words. Many judge these children harshly and express outrage at the injustice of their fate, some only hesitantly voicing their doubts, while others do so with great insolence. Therefore, in an effort to quell the insolence of some and to address the uncertainties of others, I urge you to listen patiently to my brief reflection on this matter. If one finds fault with the allowance of the children's deaths by Providence, should the same not be said regarding the execution of the soldiers guarding Peter? Here, as the boy escaped, other innocent children suffer in his stead; similarly, when the angel freed Peter from captivity, the tyrant, sharing both name and nature with Herod, executed the soldiers in place of Paul, whom he sought in vain. You may wonder what this means. It offers not a solution, but rather a further complication of the inquiry. I fully understand this; hence I present this perspective to provide a single resolution to all such matters. Now, what could serve as a more satisfactory explanation than to affirm that Christ was not responsible for the deaths of the children, but rather it was the king's cruelty that was to blame; nor was Peter's presence the cause of the soldiers' deaths, but rather the madness of Herod himself? If the latter had discovered the wall breached or the doors forced open, he might rightfully cast blame upon the negligence of the guards stationed over the apostle. However, as everything was intact, with locked doors and the chains still fastened to the guards (for they were bound along with Peter), he ought to have realized—if he had been capable of rational thought—that this was not the result of human power or trickery, but the work of divine and miraculous force. In recognizing this, he should have revered the One responsible instead of revolting against the guards. Therefore, God orchestrated events so that not only were the guards exonerated, but the king himself was led to truth through their hands. If he remained oblivious, can the negligence of a sick man be attributed to the wise Healer of souls, who uses all things for good? The same can be said in this situation. Why did you, Herod, respond with anger when chastised by the wise men? Were you unaware that the birth was of heavenly origin? Did you not summon the chief priests? Did you not convene the scribes? Had not those summoned brought forth the prophet who had foretold this event long ago? Did you not recognize the harmony between the old and the new? Did you not perceive the star that led the wise men? Were you not ashamed at the envy of the Gentiles? Were you not astonished by their courage? Were you not shocked by the prophetic veracity? Could you not infer from history to future events? After all this, why did you not grasp that this was not a deception from the wise men, but rather the orchestrating hand of God, who sets all matters right? If you have been misled by the wise men, what fault lies with the children, who have done you no wrong? You concede all this is valid, yet having illustrated how unapologetic and bloodthirsty Herod was, you have not yet addressed the injustice of the event itself. He may have acted unjustly, but you might ask why God allowed it. How shall we answer this question? I will highlight the very principle I consistently speak of in the church, the marketplace, and every other setting—a principle worthy of careful consideration, as it provides us with clarity concerning such perplexities. What is this principle? Simply this: many offend, yet none are truly offended. Should this riddle provoke confusion, allow me to elucidate. The wrongs we unjustly endure at the hands of others are imputed by God either as a means for the remission of sins or as a reward for us. To illustrate my point, consider this example: suppose a servant owes a large sum to his master; further suppose this servant is wronged by unscrupulous individuals who seize part of his property. If this master, having the opportunity to restrain the thief, instead chooses to consider the stolen sum as a debt owed to him, would the servant be offended? No. And what if the master were to compensate him with even more than was taken? Would he not come out ahead of what he lost? This is clear to all. In a similar way, we ought to perceive our tribulations: through our hardships, we either atone for our transgressions, or if we bear no sins, we are granted the crowning rewards that accompany them. Listen to what Paul declares regarding the fornicator: ‘Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved’ (1 Corinthians 5:5). You might question the relevance of this; it speaks to those who suffer at the hands of others rather than those corrected by authorities. Nonetheless, the distinction here is minimal, for we grapple with the inquiry of whether one's suffering genuinely incurs offense to the sufferer. To bring the discussion closer to our primary concern, let us recall David, who, upon witnessing Shimei's mockery during his misfortune, instructed the commanders who wished to retaliate: ‘Let him curse, for the Lord has said to him, “Curse David.” Who then shall say, “Why have you done so?’” (2 Sam. 16:11). Later, he sings in the Psalms, ‘Consider my enemies, for they have multiplied, and they hate me with unjust hatred; forgive me all my sins’ (Psalm 24:19, 18). Likewise, Lazarus found peace after enduring great suffering in this life. Thus, those who appear to suffer need not be truly afflicted if they embrace their trials steadfastly; indeed, they may gain even more, whether their trials come from God Himself or from the Enemy. Yet, what sin did the infants commit that they should atone with their own blood? This reasoning rightly applies only to those of sufficient age who have deeply sinned; as for those who meet an untimely demise, what sins have they expiated by their sufferings? Have you not heard me say that even in the absence of sin, there exists a reward for enduring suffering? Now, what harm befell those children who were killed for such a reason and soon transitioned to eternal rest? You might argue they would have accomplished many perhaps great things had they been allowed to live longer. However, God surely grants them no small reward for having given their lives for such a noble cause; otherwise, He would not have permitted their early passing if He foresaw that they were destined for greatness. If God is patient in allowing those who live in wickedness to persist, He would not have let these children perish in this manner if He knew great things lay ahead for them. These points we present are not exhaustive; there are, in fact, other hidden reasons known only to Him who arranges all things with flawless wisdom. Having established that He possesses complete understanding of these matters, we need to focus on what follows and learn to bear our trials with fortitude from the misfortunes of others. Certainly, great sorrow engulfed Bethlehem when infants were torn from their mothers and unjustly murdered. Should you feel compelled to cowardice and unable to rise to such resilience, consider the fate of one who dared to commit such a grave atrocity to find some solace. The judgement upon Herod came swiftly for his deeds, and for his wickedness he faced just punishment: he concluded his life in a wretched manner, more miserable than that which he imposed upon those innocent children, enduring numerous afflictions as a result. You can ascertain this from the history of Joseph, which we shall refrain from elaborating on here—both to avoid prolongation and to maintain the flow of our discussion."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"But you, unjust Herod, have you not heard that a star announced the birth of the King? How can you not understand that being a sign from heaven, you cannot thwart the divine plan? Herod, having taken the lives of mothers' beloved children, faced retribution, resulting in the tragic deaths of his three sons and his wife, while he himself met a gruesome end. Herod, blinded by jealousy, found himself unable to seek the truth. Just as he identified one prophecy from Micah the prophet, he could have easily recognized the prophecy of Isaiah. The lineage, the mother, the city, and the timing of the Messiah’s arrival were all made clear: His lineage is from the house of David, as noted by Jacob (Gen. 49:10), His mother is foretold to be a virgin, as Isaiah declared (Isaiah 7:14), His birthplace is Bethlehem, as Micah predicted (Micah 5:2), and the timing of His birth was proclaimed by the wise men. Moreover, the Roman census recorded Jesus as the son of Joseph, yet despite this knowledge, he failed to see the truth, consumed by his envy. He resembled Saul, who, in his quest for David’s life, did not realize that David was in his midst (1 Samuel 24:4-5). Solomon possessed the wisdom to discern the true mother of the harlot's child (3 Kings 3:16-28). Similarly, Dalilah was able to unveil Samson's hidden secrets (Judg. 16:5-17). However, Pharaoh, not knowing the generation and time of the Redeemer destined to the Hebrews, slaughtered many infants, unwittingly seeking to destroy the One whose survival threatened him as well (Ex. 1:15). Just as Saul recognized through many signs that he could not conquer David, Herod should have known that he could not counter the power of David’s descendant. Hatred does not merely reject reason and guidance but hastens toward sin and destruction. Such individuals are children of the adversary, who believed he could eliminate Moses, destroy David, and bring David’s son to the cross. Cain, his follower, thought he could deceive God when he asked, 'Am I my brother's keeper?' (Gen. 4:9). Likewise, Ahithophel (4 Sam. 5:25) and Judas Iscariot (Matt. 26:14-16, 25, 49, Jn. 13:25-27, etc.) believed they could outsmart: the former, the prophet Elisha, and the latter, our Lord. The innocent infants who suffered became witnesses to the suffering of the righteous and bearers of indictments against the murderers. Just as Christ, who claimed to be God, was collectively denounced and expelled from His own city (Luke 4:28-30), so too did these ignorant infants endure suffering solely because of Him before they could proclaim His glory. 'When he saw that he was mocked ... by the wise men.' O blind Israelites, you fail to comprehend, deaf ones, for you do not listen, and to this day you disregard Isaiah's message: 'The Lord will give you a sign' (Isaiah 7:14). Had He provided a sign in any other way, it would have been clear, yet the sign you are given is through Him, born of a virgin, a message intended for you all. A sign was given to Moses for his individual understanding, just as it was revealed to Gideon and Ezekiel. However, what was given privately to them is not the same as what you received through the Magi, which serves as a manifestation of your law. Why then do you remain unmindful of the time of salvation and reject the belief in the virgin birth? Or perhaps, alongside your king, you have succumbed to folly, waiting for the wise men to return to fill you in. Is it not enough that outsiders have come and disturbed you, forcing you to realize that Christ has entered the world? Or do you still uphold the decree of your man-slaying king, the second Pharaoh of the Canaanite lineage? When Saul heard that the priests aided David, whom they did not recognize, he ordered them to be captured and killed (cf. 1 Sam. 22:18). Consequently, it is just that this righteous blood is now charged against you, as Saul bore guilt for David's blood, and rightly, the Son of David, freed from your grasp, went to the Gentiles. David faced adversity from Saul, just as his Son faced persecution at the hands of Herod. Priests were slain for David’s sake, while the innocents were murdered for the sake of our Lord. Abiathar the priest escaped peril, akin to John’s survival from the massacre of infants. In the person of Abiathar, the priesthood from Eli’s line was annulled, and through John, the prophecy concerning Jacob’s descendants was nullified."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Such a sacrifice was only appropriate for the Almighty! Innocent children bear witness to the God for whom they are martyred. In our exploration of the Gospel of Matthew, we reveal that even in infancy, divine actions were evident. Though His physical form could not perform works, the one who manifested divine power through His earthly existence was indeed God; He also inspired the shepherds in that area to remain vigilant and to keep watch over their flock during the night (see: Luke 2:8)."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Herod, intent on eradicating the Savior of the world, commanded the slaughter of all boys in Bethlehem aged two and under, based on the timing he had gathered from the Magi. In his ignorance, he sought to eliminate the Lord Himself, the Author of life. The Holy Spirit foresaw this treachery and, through Solomon, spoke on behalf of the Church, declaring, \\"Who shall give thee my brother that sucketh his mother's breast\\" (Song 8:1)? By asking, \\"Who shall give thee,\\" it was revealed that Herod would possess no power over Him who is Sovereign and Master of all. Therefore, it was fitting that the Lord, through Solomon, spoke of Himself as follows: \\"The wicked shall seek me, and shall not find me. For they have hated wisdom, and have not received the word of the Lord, nor desired it\\" (Proverbs 1:28-30). Even through David, He stated, \\"On thee have I been established from the womb; thou hast brought me forth from my mother's womb\\" (Psalm 70:6). Moreover, St. Moses affirmed that the Lord Christ, as an infant still nursing, could not be slain, as evidenced by the command: \\"You shall not boil a lamb in his mother's milk\\" (Ex. 23:19). This implies that our Lord Christ, the true Lamb of God, would not suffer before the appointed time. Thus, in Bethlehem, the infants were murdered. Innocently giving their lives for Christ, they became the first martyrs. David refers to them when he says, \\"Out of the mouth of babes and infants Thou hast arranged praise; for the sake of Thy enemies, to make silent the enemy and the avenger\\" (Psalm 8:3). During this persecution, the infants died for Christ and received the full glory of martyrs. The hostile Herod, who claimed the right to defend his throne against the King of heaven, was ultimately vanquished. It is therefore just that these infants are honored as the first to die for Christ."},{"author-name":"Peter Chrysologus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896c8505740d15218d3ed_Peter%20Chrysologus.png","category":"Christian Authors","century":5,"exegesis-text":"What can be said about Christ? Aware of all that lies ahead, understanding the concealed matters, the Arbiter of hearts, the Guardian of thoughts, how could He abandon those whom He knew would face pursuit because of Him, and who would ultimately be slain because of Him? As the Infant King and Sovereign of Heaven, why did He overlook His followers for His own protection? Why did He disregard the band of His companions? Why did He allow the sentinels, taken from their very beginnings, to be left vulnerable, leading the adversary—whose sole intention was to apprehend the king—to confront the entire host? Dear friends, Christ did not scorn, but rather honored His warriors, granting them the chance to achieve victory even before His own earthly existence, permitting them to claim triumph without engaging in combat, adorning them with victory before the very members of His body. By His divine intent, through hardship, they transcended their flaws, discovered the eternal before the temporal, and were united with the divine prior to the earthly. Thus, Christ dispatched His warriors and did not forsake them; He embraced His army, not abandoned them."},{"author-name":"Antiochus of Palestine","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"Those who are wrathful are counted among the adversaries of Christ, as noted in another scripture, ‘The princes began to be fierce’ (Hos. 7:5). When Herod found himself mocked by the wise men, he was filled with rage and ordered the slaying of all the infants in Bethlehem and its vicinity, driven by jealousy of the most valued Pearl (Matthew 13:46) - our Lord Jesus Christ. May He receive glory forever and ever. Amen."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Just as God ridiculed Pharaoh through Moses, He similarly ridiculed Herod through the wise men, for both were responsible for the deaths of innocents: Pharaoh persecuted the male Hebrew children in Egypt, while Herod targeted the children of Bethlehem. God redirected His wrath not at the wise men, but towards those who committed these atrocious acts. You might wonder, what is the significance of this? Did the infants suffer unjustly merely to expose Herod's malice? Consider this: the purpose behind the anguish of the infants was to lay bare Herod's evil; they were not truly lost but rather received their reward. Each person who endures adversity here does so either for the forgiveness of sins or for the enhancement of their heavenly rewards. In the same way, these children will receive even greater honor."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Then when did this happen? It seems likely that it was after those who accompanied Jesus had fled to Egypt. Until that point, Herod was preoccupied with his own troubles, as he plotted against his wife and children, and, by God's Providence, neglected the Magi, allowing the child to escape to Egypt. The wise men, following the angel's directive, returned, and Herod believed they had deceived him since they did not comply with his orders. Yet he should have felt fear rather than anger, realizing that his efforts were futile. His first knowledge from the wise men was that the Christ was revealed by a star, and subsequently the chief priests and scribes affirmed that the prophets foretold His coming; however, his madness and folly were increasingly evident. Some suggest that Christ was two years old when the Magi worshipped Him, as the star had appeared at His birth and two years were taken for the Magi’s journey. But Chrysostom refutes this claim. Is it plausible that their travels took two years, even through foreign lands? Why would those with Christ linger in Bethlehem for two years following the census that brought them there? The star had appeared beforehand, leading them to find Him wrapped in swaddling clothes. This situation is indeed shrouded in mystery. It remains unclear whether the shepherds saw Christ before the Magi or vice versa; regardless, either assertion can be made confidently. There is no reason to be astonished at Herod’s decree to slay infants two years and younger. He suspected that the star did not appear to the wise men at once, but perhaps warned them of His birth. Thus, to ensure his plan’s success, he extended the timeframe of the massacre to encompass the vicinity of Bethlehem, hoping to eliminate Christ among the slain. He killed those from two years old, allowing for the possibility of a delay, as mentioned above, and also based on the information he gathered from the Magi, to which he added his own margin of error. The phrase \\"according to the time he learned from the Magi\\" ought to be interpreted in the context of the minimum age. Upon reconsideration, if he had been informed by the wise men that the two-year timeframe was fulfilled, there would have been no justification for slaying those younger. However, some find it troubling that the innocent infants were unjustly killed for Christ's sake while Herod himself fled. To these individuals, we would respond that although many endure suffering unfairly, it is never without purpose. Those who appear to suffer unjustly do so to atone for their wrongdoings, thus their afflictions are not truly adverse but rather a form of divine favor; or they bear hardships to earn a crown and, in doing so, receive eternal comfort. While the offense may be inflicted upon another, the suffering does not constitute misfortune for the one who endures it. These infants were not slain for the purification of sins, indicating their suffering was for the sake of receiving a heavenly reward, hence they did not suffer unjustly. It is conceivable that these infants had a role to fulfill. If God sustains even sinners in life, awaiting their repentance, it is far more likely He would not deprive of life those destined for virtue. Shortly thereafter, the infant murderer, Herod, faced the consequences of his actions, experiencing a violent end, as recorded by Josephus."},{"author-name":"Tichon of Zadonsk","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989ff6b5b4c943e70095_Tichon%20of%20Zadonsk.png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"Herod, the unrighteous ruler, sought to eliminate the innocent Christ, who had come to redeem humanity, by unleashing his fury against the defenseless infants in Bethlehem and its surrounding areas. According to Church tradition, he ordered the death of fourteen thousand infants, hoping to eradicate the newborn Jesus, the true King of the Jews, amidst the slaughter. Yet the wicked killer’s scheme failed. The infants became martyrs through their suffering at the hands of the murderer, while Jesus, safeguarded by divine providence, was taken by His holy mother to Egypt. Thus, even as a child, He was a foreigner in a distant land, residing there until His eventual return to Israel (see Matthew 2:13-18).\\n\\nConsider, dear Christian, the consequences of unchecked ambition. Herod, fearing the loss of his royal status, violently turned against the innocent Christ, resulting in the massacre of countless young lives. What a profound and dreadful reality it is that the desire for power leads to such atrocities! This ruthless king shed innocent blood without remorse, all to protect his own honor. We witness similar evils in our world today, where the thirst for power prompts individuals to rise against the divinely anointed and to unleash chaos within society. The number of foes of the King is immense, as many power-hungry hearts surround Him, even while pretending to support Him. This presents a spiritual burden, a wealth of turmoil drawn from the world. He fulfilled His mission and departed."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"When the wise men arrived in Jerusalem, seeking to find the newly born King of the Jews (Mt. 2:2), King Herod summoned the chief priests and the scribes of the people to inquire about this. Upon discovering through the Prophetic writings that the Messiah was to be born in Bethlehem, he instructed the wise men to investigate this matter thoroughly and report back to him regarding the Child (Micah 5:2). Although the wise men initially agreed to return to Herod with information, they were divinely warned not to go back to him and chose a different route to return to their homeland. Herod, believing the Messiah to be a political ruler who might threaten his throne, grew furious at the wise men, viewing their actions as an affront. In his rage, he ordered the massacre of all male children in Bethlehem and its vicinity, targeting those two years old and under, as the Evangelist noted, based on the timeframe provided by the wise men. This indicates that the wise men had actually informed Herod of observing the star in the east two years prior, leading them to understand the significance of the star and prepare for their lengthy and uncertain journey.\\n\\nThe exact day the wise men arrived in Bethlehem to worship the Child and present their gifts, as well as the day they departed, remains unspecified in the accounts. Likewise, it is not detailed how many days after Christ's nativity Joseph took the Child and His mother to Egypt, or how long they stayed there before returning, nor is there clarity on when the infanticide occurred. The holy Evangelists chose not to elaborate on these events but focused primarily on what occurred before the wise men reached Bethlehem. After their visit, Joseph, along with the Child and His mother, fled to Egypt, remaining there until Herod’s death before returning to Israel. Luke the Evangelist mentions that forty days post Christ's birth, His parents brought Him to the temple in Jerusalem, “as it is written in the law of the Lord” (Luke 2:23). This indicates that the trip to Egypt took place after this period.\\n\\nThe author of the Church Monthly Book, while suggesting that the worship of the Magi occurred on the same day as Christ's birth, claims that the flight to Egypt happened the following day, and that the slaughter of the innocents took place four days after the birth. While these timings are conceivable, it raises further questions about how Joseph, with the Child and His mother, could have returned from Egypt to Jerusalem before the forty days necessary to present Him in the temple. Particularly when considering what the sacred Matthew later writes, that upon returning to the land of Israel and fearing to remain in Judea due to Archelaus's rule, they settled in the region of Galilee, specifically Nazareth (Matt. 2:23). Now, let us also consider the prophecy regarding the slaying of the children."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Then, the sacred Evangelist recounts that Herod, finding himself mocked by the Magi—who intended only to fulfill the will of God—saw their actions as a personal affront to his regal stature, igniting a furious rage within him. A tyrant with a thirst for blood, he had countless innocent lives ended at his command; anticipating his demise, he foolishly ordered the collection of all prominent Jews in Jericho, intending to execute them on the very day of his death. He did not exclude even those nearest to him; out of baseless jealousy, he ordered the execution of his innocent wife and three sons, driven by a callous disregard for the lives of the Jewish infants. He coldly contemplated his heinous plot, reasoning, \\"The Magi have departed, yet I will not let the Child slip away; I know He must be in Bethlehem or nearby. They reported that the star had appeared to them, so the Child cannot be older than a year; I must act swiftly.\\" Thus, Herod dispatched his ruthless soldiers to slaughter every male infant in Bethlehem and its surrounding areas, aged two years and younger, based on the timeframe he had gathered from the Magi. Measures were taken to ensure that not a single doomed child would survive; likely, the little ones were first taken from their caretakers under some pretense, only to be slaughtered afterward. Tradition holds that as many as fourteen thousand innocent infants perished for Christ during this time; untold families were plunged into despair and sorrow. The serene fields of Bethlehem, once filled with angelic praises celebrating Christ's birth, were now overshadowed by the wails and suffering of the innocent.\\n\\n\\"Who can articulate the tragedy of Bethlehem?\\" exclaims St. Gregory of Nyssa. \\"Who can convey the universal lament, the sorrowful cries of children, mothers, fathers, and relatives? Who can depict this devastation in all its forms and details?\\" The decree was to raise the age of infants targeted to two years—a typical age for nursing—and to ensure every child fitting that description in and around Bethlehem was subjected to cruelty. No thought was given to spare additional young lives when his own safety was at stake. As was intended, the horrific task was executed. With the census occurring at that moment, Bethlehem and its vicinity were overcrowded with the descendants of King David. The human heart sinks with grief upon hearing this account, and one might naturally question: \\"Why did the Lord allow such a tragedy to befall these infants?\\" St. John Chrysostom offers an answer: \\"God allows every unrighteous act to be imputed to us either as an opportunity for the remission of sins or as a preparation for the greatest rewards and gleaming crowns. You might argue that these children, upon reaching maturity, could have accomplished significant deeds. However, God would not permit their premature deaths if they were destined for greatness. They might instead have aligned themselves with the very voices that cried out to Pilate, 'Crucify Him! His blood be on us and on our children' (Luke 23:21; Matthew 27:25). Perhaps they would have faced the sorrows about which the Lord spoke prior to His own sufferings: 'For behold, the days are coming in which they will say, Blessed are the barren, and the wombs that have not borne, and the breasts which have not nursed!' (Luke 23:29). This blessedness has now fallen upon the mothers of Bethlehem. It was far better for them to endure the loss of their children in their innocence than to witness their suffering or meet a miserable end in later years, when these children would have been their only support in old age. \\"Such,\\" says St. John Chrysostom, \\"are among our reasons; still, there are deeper ones, known only to the Lord.\\""},{"author-name":"Philaret of Moscow (Drosdow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ffb7a2ebaf99e46539_Philaret%20of%20Moscow%20(Drosdow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"If Herod had not succumbed to rage and had exercised self-control, as noted by St. John Chrysostom, he would have recognized the futility of his endeavor. Yet, the numbness of his spirit rejects the healing that comes from God, and his heart, ensnared by the oppressive passion of ambition, defies all that is good. Resolute in his murderous designs, Herod is blind to the abyss he is careening towards. He is consumed by rage and jealousy, intent on dispelling his annoyance and political fears at any cost. Nothing can deter him. The depths of his wrath have numbed his nature; his hatred for the Magi is unleashed upon innocent lives as he repeats the horrific bloodshed that once engulfed Egypt. He issues a decree to massacre all the infants in Bethlehem and its vicinity. How can one capture the horror of such an atrocious act? How can one portray the scenes of sorrow and brutality? The wretched cries of dying children and the anguished sobs of parents intermingle with the cruel threats of executioners; on one side, love struggles to protect its beloved offspring, wrenching swords from the hands of soldiers, throwing itself in their paths, desperately trying to intercede while risking becoming another victim of their frenzy; on the other, the frenzied shouts of the murderers, yanking children from their mothers' arms and stabbing both at once, spilling the blood of mother and child alike! How can one fathom the agony of the fathers, their groans and cries for mercy as they hold their little ones one last time? \\"Where,\\" cries Bossuet, \\"are the men of faith who wish for the accounts of this atrocity by Herod to be acknowledged alongside other historical records? As if our faith relies on what the secular historians choose to note or overlook. We should disregard such trivial thoughts. Mere human perspectives, if held by the Evangelist, might have led him to compromise the credibility of his Gospel with a recounting of events that were not accurately conveyed.\\" Yet, one may question why God allowed the untimely deaths of these infants and challenge His justice in not preventing such grievous acts. God permitted these atrocities, as He does with other human sins and as He tolerates the blasphemies of those who do not believe, delaying punishment until it pleases Him. He could have protected Jesus Christ through other means; however, is there any response to which disbelief would not raise objections and grievances? Moreover, it is important to note that humanity cannot inflict true evil upon anyone. God allows us to face trials to cleanse us of our sins and provide opportunities for merit. Those who endure with brave acceptance find that they suffer no real harm, but rather gain invaluable blessings. Were the infants whom Herod sacrificed to his violent ambitions truly unfortunate for meeting death rather than Jesus Christ? Would it not be more fitting to liken them to the children of noble lineage who serve the King’s son, presented by Judea to her infant Ruler, and whom the Church throughout the ages venerates as martyrs? In vain did Herod shed rivers of blood through his horrific deeds: the One he sought to destroy transcended this violence. He murdered thousands in lieu of one; the One he wished to capture eluded him, and in that very act, His birth was even further glorified. Why is this so? Because it is written, There is neither counsel nor wisdom against the Lord (Proverbs 21:30). This will remain the outcome of all persecutions against Jesus Christ and His Church: they will reveal the impotence of worldly powers, fulfill prophecies, disseminate the truth, and grant everlasting joy to those who suffer for their sake."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Observing the scorn directed at him by the wise men, it is clear that they had no intention of ridiculing Herod; rather, he interpreted their failure to return to him as mockery. It is more fitting to say that God himself ridiculed Herod through the wise men. Just as God mocked Pharaoh through Moses, He did the same with Herod through the Magi, since both were guilty of heinous acts against children—Pharaoh by murdering Hebrew boys in Egypt and Herod by ordering the slaughter of infants in Bethlehem. Herod's intent was to eliminate the one newborn king of the Jews, fully informed of His birth, yet deceived, he sought to fulfill his wicked aim by seeking the death of all male infants in that age group.\\n\\nThis brutality was characteristic of Herod, as illustrated by numerous accounts of his horrific actions recorded by Josephus Flavius. He targeted not only Bethlehem, recognized as the birthplace of the new King according to prophecy and the Sanhedrin, but also extended his cruel decree to the surrounding regions, further ensuring his intent to extinguish the life of the newborn King. Herod likely believed the timing of the star's appearance corresponded with the king's birth; hence, he sought information on this timeline from the wise men, subsequently ordering the execution of all infants born around that period—deliberately including those born slightly earlier, hoping to secure his malevolent objective."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Herod's persecution of the infants arose from his fury when the Magi failed to return to Jerusalem. After learning from them that the star had heralded the child's birth around a year prior, he deduced that the child was likely now between one and two years of age, with the birthplace already identified. To eliminate any threat from this new King, Herod resolved to slay all infants aged two and under in Bethlehem and its vicinity; among them would likely be Christ. During the time of the census, Bethlehem was teeming with the descendants of David, and Herod’s soldiers descended upon the area, reportedly killing around 14,000 infants. One can understand how Herod, with his ambitions and ruthless character, could perpetrate such a heinous act. Yet, this raises profound questions about the innocence of those children and the allowance of such tragedy by God. Many ponder these difficult inquiries: if earthly life were all that existed, limited to the here and now, then every instance of suffering for truth or unjust condemnation would lead one to question divine justice. The poor and innocent would rightly feel wronged and cry out, “Where is justice?” Why do the good suffer while the wicked thrive? This reasoning reflects that of the pagans who had lost faith in their deities and lacked the understanding of resurrection and eternal life; it mirrors the thoughts of those unfamiliar with true Christianity today. \\n\\nIn contrast, genuine Christians possess a different perspective; they acknowledge that Jesus Christ taught about the everlasting soul and the resurrection for all, emphasizing the fleeting nature of earthly existence and the eternality of life to come. They understand the recompense for earthly actions will manifest in the afterlife, knowing that earthly afflictions can be sent as trials—Job being a prime example. Furthermore, they recognize that the tribulations endured with patience may lead to either the forgiveness of sins or a special reward. Chrysostom posed the query, “What is death?” likening it to shedding a garment: “the body, like clothing, covers the soul, and we lay it aside for a brief period to receive it once again in a glorious state.” \\n\\nChristians like Chrysostom argue that while it might be posited that these innocents could have accomplished great deeds had they lived, it must be considered that their early demise was permitted by God, perhaps to spare them from a life of sin. Innocent of wrongdoing, they were instead granted a blessed state. The mothers of Bethlehem were afforded the sorrow of losing their children, yet they spared themselves the anguish of witnessing them face the world’s evils. Chrysostom reflects on the mysteries that only the Lord knows, recognizing that we often grapple with confusion and questions amidst calamity. Yet, echoing Jesus's response to Peter, we are reminded, “What I do, you do not know now, but you will understand afterwards.” Many dilemmas, when viewed in hindsight, can become clear, culminating in a full understanding at the final judgment. \\n\\nGrief often leads many to lament against God, especially following the loss of cherished loved ones. Such cries express despair: “Lord, why have You taken away my last solace?” The lament continues with a sense of injustice, questioning why the virtuous suffer while the wicked flourish. Those bereaved may ponder if a just God could permit such disparity, leading them to doubt His existence. In their mourning, they may forsake prayer, unable to reach out to Christ who offers rest and comfort. This mindset was common among pagans and Jews prior to Christ’s advent, for they believed in immediate rewards for deeds done in life. Thus, questions of justice found a place in their reasoning; every unjustly treated individual felt wronged. \\n\\nAs Christians, however, we reject this worldview. Christ delivered the message of our immortality, illuminating that earthly existence serves as preparation for eternal life. He warned that the pursuit of perfection would be fraught with trials, yet the recompense awaits us in the hereafter. The hardships we face are influenced by our choices and others' free will, as God created us with intellect and autonomy. We can distinguish right from wrong; thus, when we choose sin, it is a conscious decision. While God could intervene in our lives, He grants us the freedom to strive towards our goals; His guidance comes without coercion. When we stray from the path He desires, challenges may arise to redirect us, and the trials we encounter can serve as reminders of His call back to the truth. \\n\\nRecognizing these trials as divine lessons rather than punishments is crucial for our spiritual growth. Only those who perceive such challenges as unjust will falter in their faith. Rather, Christians should embrace the notion that eternal life is the ultimate reward, and here on earth, trials serve as preparations. The final judgment will reveal God’s justice, and then we will understand our earthly struggles in the context of His divine plan. While Christianity views death as a misfortune, it is only so for those unrepentant or unprepared, for the righteous, and the innocent, it is merely a transition to a better existence."}]}
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