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Explanation for:
Matthew
2
:
18
A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.
14
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"From Rachel came Benjamin, a tribe that does not include Bethlehem. This raises the question of why Rachel weeps for the children of Judah, particularly those from Bethlehem, as though they were her own. The answer lies in the fact that Rachel’s burial site is located close to Bethlehem in Ephrath, a name associated with the resting place of her mother. Additionally, Judah and Benjamin are linked as neighboring tribes, and Herod’s decree led to the slaughter of infants not just in Bethlehem but throughout its surrounding areas. It is conceivable that through this tragic event, numerous children from the tribe of Benjamin also met their demise. Rachel grieved for her sons and could not find solace, which can be understood in two ways: either she believed they were lost forever, or she found it unacceptable to be comforted because, as she recognized, they were meant to live. Regarding the mention of Ramah, it should not be misinterpreted as a nearby location to Hawaii; rather, the Hebrew term “rama” signifies height, suggesting that the lamentation was heard from a lofty place, across a vast expanse."},{"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":"It is said that Rachel weeps for her children. However, one might question the connection between Rachel and Bethlehem, as well as the relevance of Ramah to her story. Rachel was the mother of Benjamin, and upon her passing, she was laid to rest along the route to the hippodrome, as noted in Genesis 35:19, in proximity to Ramah. Consequently, since her burial site was near Ramah, which was within the territory of her son Benjamin, it is fitting that the evangelist refers to the afflicted children as Rachel's offspring, both by lineage and location. The evangelist poignantly expresses the depth of their sorrow, stating, “They will not be comforted, for they are not.” This highlights again what has been previously emphasized: we should not be disheartened when events appear to contradict God's promises. Consider the initial events surrounding the Lord's arrival to redeem His people and, indeed, the entire world. The mother is in flight, the father endures extreme suffering, a heinous act of murder occurs—the most horrific of all; everywhere we hear lamentation and mourning. Yet, take heart! The Lord, as a definitive testament to His might, often accomplishes His purposes through means that seem paradoxical. He empowered, taught, and equipped His disciples for various challenges, all to bring about a more significant miracle through these contrary circumstances. Thus, though they faced torment, persecution, and countless hardships, they emerged victorious over those who afflicted them."},{"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":"(cf. Jer. 31:15). Bethlehem was part of Judah's heritage, descended from Leah; thus, why did Rachel lament for her children, ‘since they were not,’ meaning they were not present to suffer for Christ? Rachel mourned because the Savior did not arise from her lineage, even though Leah signifies the ancient people and Rachel symbolizes the Church. Yet ‘the barren woman,’ as the prophet declares, ‘gave birth, and she who was forsaken produced more offspring than she who is wedded’ (cf. Is. 54:1). Or perhaps Rachel grieved because the tribes of Benjamin and Judah were neighboring. It is recorded, ‘Rachel passed away (just) short of Ephrathah, that is, Bethlehem’ (cf. Gen. 35:19); similarly, Moses in his benediction mentions Benjamin, ‘between his shoulders .... He shall dwell’ (cf. Deut. 33:12) — for the ark of the covenant rests in Jerusalem, which forms part of Benjamin's territory. When Samuel provided Saul with a sign after anointing him as king over Israel, he told him, ‘Behold, three men will encounter you at Tzeltzah..., at Rachel's sepulcher, within Benjamin's borders’ (cf. 1 Sam. 10:2). 'Rachel wept for her children.' Weep, Rachel, but not with that initial sorrow you felt when adversaries were gearing up to assault your offspring; weep for those children left desolate in the streets, slain not by outsiders, but by the sons of Jacob. Yet, restrain your voice from crying out, for the reward of your tears is like a guarantee secured in those who will be born alongside the Son of David— at the moment of His coming, enabling them to become heralds and joyful messengers of Him. Observe how these children are granted a foremost place in the heavenly Jerusalem, our homeland which we exalt, revealed to Moses on the mountain (Hebrews 8:5-9, 11, 24, Galatians 4:26)—now their inheritance. But be patient and take comfort in your son, your chosen one—Saul, who later became Paul (Acts 9:15), who will console you and be a reward for your grief and tears."},{"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 voice wails in Ramah (Matthew 2:18). Ramah is linked to Saul, who hailed from the tribe of Benjamin, the son of Rachel, whose burial site lies close to Bethlehem, where this horrific event unfolded. Consequently, as the infants suffered in Bethlehem, adjacent to Rachel's grave, the Evangelist portrays the grieving Rachel. The term weeping captures the anguish of the infants, while weeping reflects the sorrow of their mothers. The infants lamented for being taken away from their mothers, and the mothers mourned for having their sons wrested from them, as if their very hearts were torn apart. The profound suffering endured by the living mothers eclipsed that of the dying infants. The littlest ones experienced distress from being separated from their mothers rather than from the death itself, for they had yet to learn the fear of mortality. In contrast, the mothers faced a double burden: they witnessed the slaughter of their children and suffered from the loss that stripped them of their offspring. To the infants, death offered a merciful escape from pain, while for the mothers, the memory lingered on as a source of ongoing anguish."},{"author-name":"Macarius the Egyptian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c894b8dd64f2df5bcb2030_Macarius%20the%20Egyptian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Scriptures intriguingly state, \\"A voice was heard in Ramah, great weeping and wailing: Rachel weeping for her children, and they would not be comforted, for they were not.\\" This prophecy was fulfilled under God’s plan when Herod ordered the massacre of the children. It is understood in a profound way: \\"a voice in Ramah\\" resonates from above—in heaven—“is heard, weeping and wailing greatly.” Rachel, representing the true Mother and divine Grace, the Holy Spirit, grieves for the captives of a wicked ruler, those who have fallen tragically into darkness; her sorrow stems from their failure to live in the Spirit’s life and in the radiance of good. Yet, when the Lord, in His boundless compassion, chose to bestow His Spirit upon the faithful and birthed them anew, joy and celebration erupted in the heights of heaven among God’s angels, as written: “Such will be the joy in heaven over one sinner who repents” (Luke 15:7). Therefore, the Heavenly Mother, Jerusalem, who once was barren, has now given birth to the children of humanity, as stated: “But the highest Jerusalem is free, and is the mother of us all.” However, any individual who remains unregenerate, still holds the likeness of the old self, enveloped in the shadow of sin, and trapped in bondage, contributes to the profound lamentation of Mother Rachel, the divine Guardian of the saints. She mourns for those lost in eternal death, held fast by the unbreakable chains of sin, especially now as the time for liberation has arrived. This compassionate Mother calls to all, yearning to embrace them as her children and offer them a heavenly inheritance. She sends forth messengers, inviting everyone to be reborn of her, and those who believe, long for, and embrace the light over darkness, receive the promised and divine rebirth."},{"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":"Ramah is a significant elevated location in Palestine, as its name translates to ‘height.’ This region was allotted to the tribe of Benjamin, the offspring of Rachel. Rachel's burial site is in Bethlehem, leading the prophet to refer to Bethlehem as Rachel. From above, the sounds of lamentation and mourning were heard. Thus, heed the words of the prophet: ‘Weeping and wailing, and great crying; Rachel (that is, Bethlehem) weeps for her children, and will not be comforted, for they are not there.’ In this earthly existence, ‘they are not,’ for the souls endure forever."},{"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":"Ramah refers to a location in Bethlehem, which is named after Rachel, Jacob's wife, who was laid to rest there. The phrase ‘A voice was heard in Ramah’ signifies not just any sound, but that of mourning and anguish, deeply encompassing the tragic slaughter of the children. Bethlehem, in its sorrow, could not find solace, as its children were no longer living. Through this, the enormity of the grief is clearly conveyed."},{"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 prominent location in Palestine, which belonged to the tribe of Benjamin. Benjamin was the offspring of Rachel, who passed away in Bethlehem on the very day he was born and was laid to rest there, as recorded in Genesis 35:19. The infants slain by Herod belonged to Benjamin's lineage; thus, the prophet Jeremiah, foretelling their massacre, depicted Rachel as the representative mother of this generation rather than all the mothers who mourned for their children during the slaughter. The phrase \\"In Ramah\\" illustrates that the anguished lamentations of the mothers resonated so profoundly that they reached the heights of Ramah. Why were these mothers inconsolable in their weeping? It was because they were feeble and lacked faith, believing their children to be completely lost. They did not realize that although they could not see them in this life, those children were embraced in the bosom of Abraham and basking in God's glory. It is important to note that Herod’s act of infanticide was not driven by his own desire or will but was permitted by God, who withdrew His support. As a result, Herod revealed the wickedness of his intentions and encountered the consequences he rightly 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 attack on the infants, instills a sense of horror, yet he brings solace by reminding his audience that these events did not occur because God was powerless to intervene. Instead, the Lord had both anticipated and foreordained them, as articulated by 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 HIS CHILDREN AND WILL NOT BE CONSOLED, FOR THEY ARE NOT (Jer. 31:15). The grave of Rachel, the beloved wife of Jacob, is situated near Ramah, along the path to Ephrathah, which means Bethlehem (Gen. 35:19). Jeremiah witnessed the Hebrews being exiled by the Babylonians from Ramah, close to Bethlehem, and he expressed the anguish of the mothers through Rachel's sorrowful lament. The sorrow described by the prophet foreshadowed the tragic fate of the infants in Bethlehem, which is why Matthew invoked this prophecy. Following the massacre in Bethlehem, Herod’s reign ended swiftly; God’s hand was evidently heavy upon the tyrant. He suffered a grotesque fate, consumed by worms, leaving him gasping for breath. His condition was so foul that no one could approach him, plagued by a relentless thirst and insatiable hunger, his torment was so extreme that he frequently attempted to take his own 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 because there was a field near Bethlehem that belonged to the tribe of Benjamin, where Rachel, Jacob's wife and the mother of Benjamin, was interred. St. Hilary suggests that Rachel, who endured a long period of barrenness, symbolizes the Church; similarly, the tragic loss of the innocent victims of Herod’s wrath symbolizes the countless martyrs who would later give their lives for Jesus Christ. This holy mother, the Church, which had been unproductive for many ages, ultimately became extraordinarily fruitful in holy martyrs. It could rightly be stated that she attended to their cries, and in their glorious tribulations, she mourned not primarily for the death of her children, but for the ruin of their slayers. We can strive to emulate the wonderful love of this holy mother, and we will do so if we are mindful of not being the source of her sorrow. It is not physical death that causes her the deepest anguish, but spiritual demise. She has learned from her Divine Bridegroom and her principal members to take pride in her sufferings, yet she fears the temptations that could lead to the eternal loss of those she cherishes as a compassionate mother. May we be moved by what troubles her so profoundly; may we be alert to her afflictions. Let us shun anything that might lead our brothers into temptation, and let us, like the Church, weep only for sin and its grievous outcomes."},{"author-name":"Rodion Putiatin","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897666859f9f8e2016743_Rodion%20Putiatin.png","category":"Christian Authors","century":19,"exegesis-text":"Surely you are aware, dear listeners, that there exist transgressions—commonly referred to as sins—that call out to Heaven. Are you familiar with what these sins entail and who commits them? The primary transgression that cries out to Heaven is unlawful murder; human blood calls out with the same intensity as Abel's blood after he was slain by Cain. Additionally, there are other grievous sins that invoke Heaven’s attention, such as when the widow is wronged or when the poor and orphans are oppressed. It is a similar offense when individuals fail to provide for their servants and workers, thereby causing them to endure hardship and poverty. This also stands as a sin that reaches up to Heaven—when people are driven to desperation, forced to surrender their last resources acquired through toil and suffering just to escape their dire circumstances or trials. \\n\\nNow, dear listeners, you can begin to grasp the nature of these sins that call out to Heaven; they are the injustices that leave our neighbors in desperate need, suffering, weeping, and crying out; severe sins that burden them, inflicting deep wounds on their souls, leading them to tears and even bloodshed. The gravity of these sins is so egregious, so unnatural, so evident and shameless, that it is almost impossible for them to go unpunished for long, as a just God, in His mercy, cannot refrain from delivering punishment in this life rather than deferring it to the next. Therefore, Christian, reflect carefully: if any widow mourns because of your actions, if a beggar endures hardship due to you, or if any orphaned child suffers an injustice at your hands, take heed. This is a sin that cries to Heaven, and God will enact His justice upon you in this life. \\n\\nExamine whether your subordinates, subjects, or employees suffer because of you; understand that this is a sin that calls out to Heaven, and God will bring judgment upon you in this life as well. Consider whether you have brought any destitute or afflicted individuals to the brink of surrendering their last bit of sustenance, driven by fear of judgment or distress; know that this too is a sin that cries to Heaven and that God will hold you accountable in this life. \\n\\nAll of us, dear listeners, must be vigilant in every possible way to ensure that others do not suffer, weep, lament, or cry out due to our actions; it is a grave sin, one that cries out to Heaven, when someone bears distress, suffers, weeps, or calls out because of us, and they hold no fault of their own. Amen."},{"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":"A prophetic declaration from the book of Jeremiah (Jeremiah 31:15), specifically as interpreted by the Septuagint, states, “A voice is heard in Ramah,” referring to a small town situated in the tribe of Benjamin. This location was where Nebuzardan, an officer of Nebuchadnezzar, assembled the Jewish captives before transporting them to Babylon (Jeremiah 40:1). Jeremiah, who witnessed these events firsthand, conveys God’s message regarding the return of the Jews from exile. He portrays the grief of captivity through Rachel, the matriarch of Benjamin, who mourns the exile of her descendants as though they were being led to death, expressing: “a voice is heard in Ramah, a cry, a bitter lamentation: Rachel weeps for her sons; she refuses to be comforted for her sons, because they are no more” (Jeremiah 31:15). The Evangelist draws a parallel between this sorrowful episode and the tragic event of King Herod's massacre of the infants, citing the prophecy as fulfilled in that context. It is fitting to link Ramah with Bethlehem, given that Rachel was interred near Bethlehem (“on the way to Ephrathah” - Genesis 35:19). The name Ramah translates to \\"height,\\" attributed to the town's elevated position. It is also believed that Ramah is synonymous with Arimathea, the residence of Joseph, who played a role in the burial of the Lord (Matthew 27:57)."},{"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 proclaimed, ‘A voice was heard in Ramah, weeping and wailing, and a great cry.’ Ramah, a small town located in the territory of Benjamin, was the site where Nebuchadnezzar's officer, Nebuzardanus, assembled the captive Israelites for their journey to Babylon (Jeremiah 40:1). The Prophet Jeremiah, who witnessed these events firsthand, portrays it as the grief of Rachel, the ancestral mother of the captives, lamenting as if to death: Rachel weeps for her children and refuses to be comforted, for they are no more (Jeremiah 31:15). The Evangelist interprets this sorrowful occurrence as a foreshadowing of another tragic event—the slaughter of infants by Herod. Accordingly, he cites the prophet’s words as fulfilled in the context of the infants' death in Bethlehem, near 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":"In the meantime, the king, feeling deceived by the Magi and suspecting their collusion with the royal Child, became even more enraged and sinister. Lacking any means to recognize the royal Child of David's lineage, he would never have thought to seek Him in the humble setting of a stable. Aware that the child he regarded as a potential rival was still an infant, and given that Eastern mothers typically nurse their children for two years, he did not hesitate to issue a gruesome decree for the slaughter of all male infants in Bethlehem and its vicinity ‘from two years old and under.’ The details of how this decree was executed are largely unknown. The children may have been taken in secrecy, gradually, and through various means, or, as is commonly believed, in a coordinated effort at a specific time. The orders from tyrants like Herod often shroud their actions in an impenetrable dark cloud, instilling a fear that silences voices and renders even whispers dangerous. Yet, it was impossible to muffle the heartbreaking cries of the mothers who suffered such brutal separation from their infants. Those who heard this lament could not help but envision it as if their ancestor Rachel, whose tomb stands along the road about two versts from Bethlehem, was weeping once more, her voice mingling with the sorrowful wails of the anguished mothers grieving for their slain children."}]}
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