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Explanation for:
Matthew
2
:
17
Then was fulfilled that which was spoken by Jeremias the prophet, saying:
12
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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":"The evangelist evokes a sense of dread in the listener regarding this brutal, unjust, and lawless beating, yet he also offers reassurance. It is not that God was unable to stop it or was unaware of it; rather, He anticipated and predicted it through the voice of the prophet. Therefore, do not let your heart be troubled or falter when you witness His unfathomable Providence, evident in both His actions and His allowance. Jesus conveyed this understanding to His disciples when He spoke of the judgments, the bonds, the animosity of the world, and the unyielding conflict. For their encouragement, He said, \\"Are not two sparrows sold for a coin? And not one of them shall fall to the ground apart from your Father” (Matthew 10:29). With these words, He intended to demonstrate that everything occurs with His awareness; He comprehends all, even if He does not direct all outcomes. Thus, He urges, do not be troubled and do not fear. If He, who is aware of your trials and has the power to intervene, chooses not to intervene, it surely indicates His mindfulness and care for you. We should adopt this perspective in our own trials, and we will find great solace as a result."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"A lament is sounded in Ramah (Matthew 2:18). This city is associated with Saul, who hailed from the tribe of Benjamin. Benjamin, in turn, was the son of Rachel, whose grave is located near Bethlehem, the scene of this tragedy. Hence, when the children were slaughtered in Bethlehem, close to Rachel's tomb, the Gospel writer evokes the mourning of Rachel. The term weeping represents the tears of the infants, while it also conveys the cries of their mothers. The infants wept as they were ripped from their mothers' arms, and their mothers wept for their lost sons, as though they had been torn apart internally. The anguish of the mothers who remained was even greater than that of the infants who were dying. The infants' suffering stemmed from being separated from their mothers rather than from the act of dying, for they had not yet experienced the dread of death. In contrast, the mothers' suffering was twofold: first, from witnessing the slaughter of their children, and second, from the anguish of being left without them. For the infants, death offered a merciful escape from pain, yet for the mothers, the memory of their loss was a persistent source of sorrow."},{"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":"To prevent any misunderstanding that the suffering of the innocent infants occurred outside of God's sovereign plan, it is evident that He had foreknowledge of these events and had prophesied them in advance."},{"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":"In stating, ‘Then shall it be fulfilled which was spoken,’ it is evident that this took place precisely as God had envisioned, announced through the prophet, and allowed to occur in accordance with His divine plan."},{"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":"Ramah refers to a significant location in Palestine, belonging to the tribe of Benjamin. Benjamin, who was the son of Rachel, was born in Bethlehem on the same day his mother died, and she was laid to rest there (Genesis 35:19). The children who were killed by Herod belonged to the lineage of Benjamin. Thus, the prophet Jeremiah, speaking of their tragic loss, depicted Rachel as the representative mother of this lineage, rather than all the other mothers who were mourning and lamenting for their children at that time. The phrase \\"In Ramah\\" illustrates that the deep anguish of those mothers was so profound that their distress was audible at the elevated site of Ramah. Why were these mothers inconsolable in their grief? They lacked strength and faith, believing their children were forever lost, failing to recognize that although they could not see them in this life, their children were actually in the embrace of Abraham and basking in God's glory. It is important to understand that Herod's actions were not rooted in his own desire or intent but occurred under God's allowance and abandonment. God had withdrawn His support from him, and in demonstrating his own cruelty, Herod faced the consequences that he deserved."},{"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":"The evangelist, in recounting the brutal slaughter of the infants, evokes a sense of horror in his audience, yet he seeks to bring solace by emphasizing that these tragic events were not beyond God's control. Rather, God had both anticipated and foretold them through the words of the prophet: “THEN COME THE WORD OF THE PROPHET JEREMIAH, WHO SAYS: A VOICE IS HEARD IN RAMAH, WEEPING AND WAILING, AND A GREAT CRY; RACHEL WAILS FOR HER CHILDREN, AND WILL NOT BE CONSOLED, FOR THEY ARE NOT” (Jer. 31:15). The grave of Rachel, the beloved wife of Jacob, stood near Ramah, the route leading to Ephrathah, which is also known as Bethlehem (Gen. 35:19). The prophet Jeremiah witnessed the Hebrews being carried away into captivity by the Babylonians from Ramah, close to Bethlehem, and he expressed the sorrow of the mothers, culminating in Rachel’s lament. The grief he described serves as a foreshadowing of the massacre of the children in Bethlehem; hence, Matthew references this prophecy. Following the massacre, Herod's reign was short-lived; the hand of God distinctly weighed upon this tyrant. He suffered a gruesome fate, being eaten alive by worms, gasping for breath. His presence was so foul that it was unbearable for anyone to approach him. Overcome by an unquenchable thirst and relentless hunger, he endured such profound torment that he repeatedly sought to end his life."},{"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":"Blessed Jerome notes that Scripture refers to the innocent infants who suffered for Jesus Christ as the children of Rachel. This is because near Bethlehem there was a field belonging to the tribe of Benjamin, where Rachel, Jacob's wife and Benjamin's mother, was laid to rest. St. Hilary interprets Rachel, who was once barren, as a symbol of the Church; similarly, the many innocent victims of Herod represent the countless martyrs who would ultimately lay down their lives for Christ. This holy mother, the Church, which had been unfruitful for many years, eventually became abundantly fruitful in holy martyrs. It can be rightly said that she responded to their cries, and in their glorious sufferings, her tears were shed not so much for the loss of her children but for the ruin of their persecutors. We are all called to reflect the profound love of this holy mother, and we will do so if we strive to avoid being the source of her sorrow. It is not physical death that causes her great anguish, but rather spiritual death. From her Divine Bridegroom and her principal members, she has learned to take pride in her sufferings and trials, yet she fears those temptations that can cause spiritual death in those she cherishes like a devoted mother. Let us be moved by the deep concern that burdens her; let us be aware of her afflictions. We must steer clear of any temptation that could lead our brethren astray, and like the Church, we should weep solely for sin and its dire repercussions."},{"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":"The Evangelist clarifies that the prophet Jeremiah declared, \\"A voice was heard in Ramah, weeping and wailing, and a great cry.\\" Ramah, a small town within the tribe of Benjamin, was the location where Nebuzardan, the commander under Nebuchadnezzar, assembled the captive Jews for their journey to Babylon (Jeremiah 40:1). As an eyewitness to this poignant moment, the Prophet Jeremiah portrays it as Rachel's sorrow, the matriarch of the captives, expressing a profound grief: \\"Rachel weeps for her children, and will not be comforted, for they are gone\\" (Jeremiah 31:15). The Evangelist interprets this heartbreaking occurrence as a foreshadowing of another tragic event—the massacre of infants ordered by Herod. Consequently, he references the prophetic words as being fulfilled in the context of the tragedy in Bethlehem, closely associated with the burial site of Rachel."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"At that moment, the king, realizing he had been misled by the Magi and fearing they conspired with the royal infant, became increasingly enraged and ominous. Lacking the ability to identify the royal Child descended from David, he certainly would not have sought Him in the humble setting of a stable. Nonetheless, he understood that the child, whom he now viewed as a potential threat to his throne and lineage due to the Magi’s visit, was merely a baby. Given that mothers in the East typically nursed their children for two years, he thought nothing of enacting an unspeakable act of cruelty, issuing a ruthless decree to slay all male infants in Bethlehem and its vicinity “from two years old and under.” The details of how this horrific command was executed remain unknown. The children may have been eliminated in secret, gradually, or possibly, as is often assumed, all at one fateful moment. The orders of tyrants like Herod are typically shrouded in severe darkness; they instill a pervasive fear that leaves everyone in a state of shock where even the softest whisper seems dangerous. Yet, it was impossible to muffle the anguished cries of mothers whose babies were so brutally taken from them. Those who heard this sorrowful lament could not help but envision it as if their revered matriarch Rachel, whose tomb lies along the road not far from Bethlehem, was weeping once more, joining in harmony with the heart-wrenching sobs of the sorrowful mothers mourning for their lost children."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The Gospel writer Matthew wraps up the narrative surrounding the massacre of the infants in Bethlehem with the following proclamation: Then shall be fulfilled that which was spoken by Jeremiah the prophet, saying, A voice was heard in Ramah, weeping, and wailing, and many cries: Rachel weeping for her children, and they would not be comforted, for they are not. This passage originates from the book of Jeremiah (Jeremiah 31:15) as translated by the 70 interpreters. In proximity to Ramah, the captain of the Babylonian king Nebuchadnezzar, Nebuzardan, assembled the captive Israelites for transport to Babylon (Jeremiah 40:1). Ramah was inhabited by the tribe descended from Benjamin, the son of Jacob, who was born to Rachel (Num. 18:25); here, the prophet depicts Rachel mourning deeply for her children who were forcibly taken from their homeland. However, this same prophetic lamentation, which resonated from the heights of Ramah, was echoed in Bethlehem and its surrounding areas in a more tragic context—the slaughter of the infants. Although Bethlehem belonged to the tribe of Judah (Judg. 17:7, 9; Judg. 19:1), Rachel’s name is associated with this town due to her death in its vicinity (Gen. 35:19), and her tomb is believed to be located not far to the north of the city. Rachel wept inconsolably when her offspring were taken far away, yet her grief deepened even further as her children were brutally slain under the orders of the tyrant who had seized the throne once held by David and Solomon. Eventually, silence fell over Bethlehem and its surroundings; the horrific act had been completed, ushering in the stillness of death. Tradition holds that 14,000 infants lost their lives. In Bethlehem, within a cave, the remains of these first martyrs for Christ—bones and skulls—are preserved to this day."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In this occurrence, the evangelist perceives the realization of Jeremiah's prophecy (Jeremiah 31:15). Rachel, Jacob’s cherished wife and the matriarch of the Israelites, was laid to rest near Bethlehem (Genesis 35:19, 48:7). The town of Ramah, situated a short journey north of Jerusalem, belongs to the tribe of Benjamin (Josh. Num. 18:25. Judg. 4:5). During the Babylonian exile, the Jewish captives were assembled in this city (Jer. 40:1). In the passage from which the Evangelist draws the image of weeping Rachel, Jeremiah offers solace to the captive Israelites by foretelling their eventual return from bondage. He vividly conveys the depth of the tragedy, suggesting that it reached the heart of Rachel herself, awakening her from her grave to mourn for her suffering children. Her cries of sorrow echoed far beyond Jerusalem and into Ramah; she could find no solace in her grief, as her sons were lost to her—those who had been taken into captivity no longer existed in her eyes. In this context, Herod commits the atrocity of murdering Rachel's children, causing profound sorrow throughout Bethlehem and its surroundings, as the mothers of the innocent infants mourn in anguish."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"During this time, Joseph received a divine instruction to flee with his mother and the Child to Egypt, a neighboring land. Simeon's prophetic warning about the child becoming a point of contention proved to be remarkably timely. Joseph could have gained insight into the peril of their prolonged stay in Judea from the Magi's words or even from the angel directly. Accustomed to following God's commands without fully grasping their underlying purpose, and having grown increasingly aware of the miraculous future awaiting the Child he was entrusted to protect, Joseph was undeterred by any obstacles in executing the angel’s message. Egypt was conveniently close to Judea, approximately a 40-hour journey from Bethlehem to the border. There were many Jewish people residing in Egypt, a place that historically served as a refuge, even for royalty. The gifts bestowed by the Magi provided the necessary funds for their journey. Ultimately, their faith in God, in the Child whose life they sought to preserve, and who was evidently precious in God's sight, helped them overcome any lingering fears. Consequently, under the cloak of night, as noted by the Evangelist Matthew, Joseph and his family hastily departed for Egypt, likely on the very night the angelic dream occurred. \\n\\nMeanwhile, Jerusalem was in turmoil, with everyone from the king to the common citizen in a state of agitation. The king, particularly anxious, awaited news from the Magi about their pilgrimage. Others found themselves in varying states of anticipation: some were fearful due to Herod’s infamous reputation, while others felt joy and quiet assurance in God’s Providence, believing their longed-for hope would soon be revealed; still others were merely curious about the unfolding events. However, none of their hopes came to fruition. The king grew increasingly furious towards the Child, whom he saw as a rival to his throne or at least a competitor to his lineage. In his rage, he ordered the slaughter of all male infants under two years old in Bethlehem and its vicinity—a decree executed with such swiftness that parents hardly had time to protect their young ones from destruction. The reports about Jesus, once conveyed by credible witnesses, now left many uncertain about His very existence, especially in light of Joseph's sudden departure from Bethlehem.\\n\\nLegend later ascribed numerous miraculous events to the time of Jesus’ flight and subsequent stay in Egypt. Eusebius and Athanasius recount that His arrival caused the idols to topple, emphasizing Isaiah’s prophecy (Isaiah 19:1). Sozomen narrates an incident in Hermopolis where a renowned tree bowed down to Jesus as He entered the city, its branches purportedly possessing healing properties until the time of Julian, who ordered it cut down. The Gospel of the Infancy of Jesus Christ tells tales of miracles: \\n\\n1. When Joseph, Mary, and Jesus entered the first city of Egypt, the inhabitants were so shaken that they sought answers from their priest, who claimed, “the unknown God, who is the true God, has come here,” just before the idol collapsed.\\n2. A priest’s son, afflicted by demons, was freed from possession upon unintentionally brushing his head against one of Jesus’ veils, with the spirits manifesting as ravens and serpents.\\n3. In one city, Mary healed a woman tormented by evil spirits.\\n4. Another city saw a bride, silenced by sorcery, regain her speech through Jesus’ touch.\\n5. In a different location, a woman was delivered from a serpent-shaped evil spirit through the Child’s presence.\\n6. The son of the local governor received healing.\\n7. A newlywed, hindered in his marital rights, found resolution in another city.\\n8. In yet another place, a man, transformed into a mule due to jealousy, was restored to human form by Jesus.\\n9. While journeying in the wilderness, they encountered two robbers; one, intrigued by Jesus, offered money to his companion, only to be prayed for by Mary and foretold by Jesus as one of the two who would be crucified alongside Him.\\n10. One city, devoted to idol worship, was reduced to mounds of sand.\\n11. Jesus caused a spring to flow from a wild fig tree, providing balm after Mary washed His garments.\\n\\nIn summary, the narrative notes that “Joseph and his mother and child came to Memphis, they encountered Pharaoh there; they spent three years in Egypt, during which Jesus performed many miracles that are not chronicled in the Gospel of Childhood or the Gospel of the Perfect.” Yet, the accuracy of these accounts is questionable, as they seem inconsistent with Jesus’ condition at that time and often contain implausible elements. If Jesus had intended to conceal His miraculous abilities, why then did He flee to Egypt? With the same divine power, He could have defended Himself in Judea and vanquished His adversaries as He had done to the idolatrous city there. Therefore, the full duration of Jesus’ journey to Egypt and His time spent there remains largely a mystery, with no certainty regarding the length of His stay."}]}
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