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Explanation for:
Matthew
2
:
21
Who arose, and took the child and his mother, and came into the land of Israel.
9
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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":"He did not mention “took His son and His wife,” but instead referred to “His child and His mother,” indicating a role as a caregiver rather than as a father and husband."},{"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":"He intended to reside in Judea, for both Judea and Galilee were regions within Palestine. However, he hesitated to venture there due to his fear of Archelaus, concerned that he might follow in the footsteps of his father. Additionally, the angel did not specify a particular location for him to settle, leaving him uncertain. It is important to note that following the death of Herod, who had ordered the slaughter of infants, Caesar Augustus allocated his realm among his four selected sons. Archelaus received the territory of Judea, while the other regions were distributed to his brothers, as noted in Luke (Luke 3:1). These rulers were referred to as tetrarchs, since each governed a quarter of the kingdom. Luke also mentions that Pontius Pilate governed Judea, which is not surprising. Later, after Archelaus was expelled from power due to accusations, Pontius Pilate was appointed by Tiberius Caesar, not in the capacity of king but rather as governor."},{"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":"Joseph, in keeping with his habitual obedience, returned to the land of Israel after the birth of the child and his mother, as commanded by the angel of the Lord. However, upon learning that Archelaus, the son of Herod, was ruling in Judea in place of his father, he feared to go back there. Yet, in His mercy, God alleviated his anxious heart by sending His angel once more, instructing him to go to Galilee. At that time, Antipas, Herod’s son, was the ruler of Galilee. Herod, before his death, divided his kingdom among his sons: he appointed Archelaus as king, while Antipas became tetrarch of Galilee and Perea. Philip was made tetrarch of Gavaonitis, Trachonitis, and Panias, and other territories were given to his brother Salome. The angel guided Joseph to Galilee so that the events surrounding the birth of the Child, the arrival of the wise men, the fear and rage of Herod, and the tragedy of infanticide would be recognized; however, these occurrences did not take place in Galilee. As soon as a rumor emerged, it was extinguished with Herod's death, which meant there was no trial regarding the Child there. Furthermore, Antipas, the ruler of Galilee, proved to be more moderate and just than both his father and brother Archelaus. It is also essential to recognize that Joseph was sent to Galilee for a significant reason, namely the fulfillment of prophecy, as he settled in Nazareth upon arriving in the region."},{"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":"Joseph was eagerly anticipating this directive; he arose, took the child along with his mother, and journeyed to the land of Israel."},{"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 Demise of Herod Herod passed away in early April 750 since the founding of Rome, and his death was truly dreadful. As noted by Josephus Flavius, the Lord was exacting judgment upon him for his numerous transgressions. He suffered from a prolonged fever that consumed him from within. His body was riddled with sores, and the flesh of many parts was devoured by worms. He could barely draw a breath, and the stench was so foul that no one could bear to approach him. Additionally, he endured an agonizing hunger that could not be satisfied. Anticipating his inevitable demise, Herod realized that no one would mourn for him; thus, he summoned the most distinguished Jewish leaders to Jericho and instructed that they should be executed at the moment of his death, intending for his passing to be mourned. However, this command was ultimately not enacted. Just five days prior to his demise, Herod ordered the execution of his son Antipater. The Return of the Holy Family from Egypt Following Herod's death, Joseph received a divine message in a dream instructing him to return to the land of Israel with the Child and His mother. Joseph complied: he woke from sleep, took the Child and His mother, and traveled into Israel. From the Evangelist’s account, we can infer that their departure from Egypt occurred immediately after the angel appeared to Joseph in a dream, suggesting it happened on the same day. Given that Jesus Christ was born in the year 748, He would have been about two years old at the time of Herod's death, still referred to as a child by the angel who conveyed God's command to Joseph to return to Israel; therefore, it follows that the Holy Family's journey from Egypt occurred while Jesus was still an infant, shortly after the death of Herod."},{"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":"With Herod's demise, the heavy hand that had quelled both the somber bitterness and the hopeful aspirations of the people for over a generation was lifted. Long-held fanaticism simmered in the depths of the populace, recently exploding into violence within the temple precincts just prior to the tyrant's death. Following Herod's passing, no authority remained to suppress the discontent and animosity that had festered for so long. Divine Providence appeared to use his reign as a means to prolong the Jewish nation's coherence and avoid its ultimate disbandment amongst the nations, allowing it to more seamlessly integrate with humanity while simultaneously fostering empathy towards Judaism among the Gentiles. The people erupted with joy at the departure of the ruthless Edomite from the throne of David, as the historical feud between the Israelites and Edomites was deeply rooted. Even their ancestors were sworn enemies, with Jewish traditions heightening this animosity by claiming that Esau ultimately killed Jacob with an arrow (Jubilees 37). When Israel emerged from Egypt, Edom denied their passage, forcing them to wander for many additional years (Numbers 20:14-21; Judges 11:17-18). The Edomites were sworn foes of Saul, the initial king of Israel (1 Samuel 14:47), and David had subdued them, ruling over them alongside Solomon. \\n\\nDuring the decline of Israel under its final kings, the Edomites remained the most relentless adversaries. They aided the Chaldeans in the ultimate conquest of Judah during Nebuchadnezzar's time, taking pleasure in the destruction of Jerusalem, eager to claim its prosperous land for themselves. Prophets such as Amos and Joel, starting in the ninth century B.C., condemned them as grievous foes of God’s authority. Joel denounced them, proclaiming, “Edom shall be a waste steppe, because they have oppressed the children of Judah, and shed innocent blood in their land” (Joel 3:19). Likewise, Amos warned, “for the three offences of Edom, and for four, I will not spare him, because he hath pursued his brother with the sword, hath suppressed the sense of kinship, hath festered continually in his anger, and hath always kept his fury” (Amos 1:11-12). The prophet Abijah later criticized the Edomites for celebrating Israel's misfortunes during the day of their ruin (Obadiah 1:5, 10). Jeremiah and Ezekiel also pronounced God’s wrath upon them (Jeremiah 49:7-22; Ezekiel 35:13-15). Each prophet categorically marked them as enemies of God, destined for complete annihilation by Israel. During the Babylonian exile, they seized a significant portion of Jewish land, only to be expelled by John Hyrcanus around 135-106 B.C., who compelled them to undergo circumcision. This bloody history only heightened the tribal enmity. \\n\\nThus, a Jew speaks of Edom, unwaveringly predicting that the descendants of Jacob would one day subdue the despised tribe and enslave them (Jubilees 38). Ironically, the representative of this loathed lineage had reigned over Israel for a generation! His passing was seen as a removal of a national embarrassment that had profoundly wounded the heart of the chosen people. Hope sprang forth that the usurper would be the last of his detested lineage to sit on David's throne. Yet this hope was not to be realized; Archelaus, his bloodthirsty son, ascended, appearing even worse than Herod in the eyes of the people, not only due to his Idumean descent but also because his mother was from the despised Samaritan tribe. \\n\\nIntrigues at court and relentless accusations from Antipater, who saw his brothers as rivals, compelled Herod to alter his will multiple times in his later years. Ultimately, it became evident that the only resolution to the rivalry within the royal family was the division of the kingdom, which had been Herod's lifelong pursuit to unify. The newly acquired territories beyond the Jordan were bequeathed to Philip, the son of Cleopatra, a beautiful maiden from Jerusalem whom Herod wed. Antipas received Galilee and Perea, while Archelaus was given Judea, Idumea, and Samaria, elevated to the title of king. Herod initially intended to appoint Herod, the son of his second Mariamne, as Antipater's successor, but his mother’s collusion with the rabbis proved detrimental to this plan. Herod’s sister, Salomia, who harbored deep animosity towards the Maccabean lineage, received the cities of Jamnia and Azdoth in the Philistine plain as well as Phazael in the palm groves of the Jordan valley as her gift. \\n\\nUpon Herod's death, Salomia and her husband hastily released noble Jewish individuals whom Herod had summoned to Jericho, presumably to execute them at his hour of demise. They gathered the army and the populace in the Jericho amphitheater, unfolded the late king's letter to the soldiers, and revealed his will, which was to be submitted to Caesar for approval. Meanwhile, the soldiers proclaimed Archelaus as king and pledged their allegiance to him. The fact that Archelaus threw a lavish feast on the very night of his father’s death did not escape public notice. After the usual tributes befitting a king, including a crown and purple cloak, Herod’s body was paraded in a splendid procession to Herodium, a grand sepulcher prepared during his lifetime. Yet, amidst the opulence, the evident discord for him lingered amongst his family and the people.\\n\\nArchelaus navigated the subsequent period with empty mourning rituals, seeking to establish himself firmly on the throne amid rising chaos. As unrest spread, citizens clamored for tax relief and the release of those imprisoned due to a recent religious revolt. Protests escalated, and Archelaus’ pleas for calm proved ineffective. Eventually, he unleashed his army, resulting in the tragic slaughter of three thousand individuals during a street massacre, leading to the expulsion of the Passover pilgrims. In this volatile environment, the muffled discontent of the populace erupted, fueled by intense grievances that had been suppressed under Herod's iron grip. \\n\\nArchelaus hastily journeyed to Rome, leaving Philip to govern in his absence. Accompanied by his sister Salomia and Darida, Herod's wife, they sought to assert his claim, but secretly opposed him, harboring resentment towards him as the offspring of a Samaritan. Antipas also made his way to Rome, seeking to claim his share of the kingdom. In the political machinations of the court, the family leaned towards an oligarchy, preferring a shared governance rather than a single authoritative king. Their interests skewed towards Antipas over Archelaus, whom they collectively despised. In Rome, both men ardently represented their cases before the senators, leading to disgruntled disputes. Meanwhile, a delegation of fifty Jews from Jerusalem petitioned against Archelaus' kingship, advocating for Judea’s incorporation into Syria and hoping to have local governance returning to favor, free from the supervision of Roman authority.\\n\\nThe Jews in Rome warmly supported this envoy, which led to a significant audience with Augustus. They elucidated complaints against Herod's regime posthumously, regarding his excessive taxes and neglect of Jewish cities. The ambassadors articulated a desire for liberation from the Herod dynasty and an incorporation into Syria. This narrative resonated powerfully among the Jews. Meanwhile, Archelaus, having humbly sought the favor of Caesar, displayed further discredit by pleading for grace, heightening public awareness of his character. \\n\\nDuring this era, Jesus, then a boy, would surely have been aware of the tumultuous events surrounding Archelaus’ ascent to power. In His parable of the minas, a narrative likely imbued with critical reflections on Archelaus’s vindictiveness, He illustrated how the nobleman sought a kingdom and faced contempt from his subjects (Luke 19:12). Archelaus initiated his rule with a wave of reprisals, fiercely targeting his servants and adversaries alike, treating both Jews and Samaritans with cruelty. \\n\\nIn Jerusalem, he deposed the high priest from the house of Boephas, possibly winning momentary favor with the Pharisees, who viewed that lineage unfavorably. However, this temporary approval quickly turned sour as he appointed two of his own allies to the high priesthood sequentially. The oppressive nature of his rule ignited previously dormant hostilities, long-standing feuds between the Jews and Samaritans transcending their mutual disdain to unite against him. His marriage to Glaphira, widow of his half-brother, only exacerbated public resentment—her infamous reputation and contemptuous actions stirred animosity among both Jews and the royal court. \\n\\nGlaphira’s time was short, as she fell ill and died soon after encountering haunting dreams concerning her late husband. Archelaus lacked his father's ardor for grand spectacles and cultural displays; he instead buried himself in excess, surrounded by vices, losing focus on governance. Discontent among the populace fermented; their patience stretched until, in a critical moment of reckoning, Judea and Samaria united in a mission to expose Archelaus' oppressive rule.\\n\\nFeeling a combination of dread over omens and superstition, Archelaus sensed the tide turning against him, as an embassy from the oppressed Jews journeyed to Rome to complain of his governance. Cæsar, infuriated, summoned Archelaus back to answer claims against him. The unyielding impending verdict led to his banishment to Vienne in Gaul, removing his reign and the curse of Herod's legacy from the land. With that, Judea was integrated into Syria as part of the broader Roman province. The Jewish populace celebrated this change, finding themselves momentarily liberated yet soon to discover the bitter sting that their aspirations for autonomy would not materialize even under Roman rule. \\n\\nThe wreckage left in Archelaus’ wake comprised resentments steeped in cruelty, setting the stage for an unstable future. Amidst these historical currents, Hillel, a venerable figure possessing far greater authority than any petty ruler, quietly departed from the world. After emerging from Babylon to study in Jerusalem, he rose in stature, although he lived humbly, often sacrificing comfort for knowledge. His influence would persist long after, shaping a more profound understanding of the moral and theological landscape of the Jewish tradition, even as the specter of political strife loomed large. The boy Jesus of Nazareth, now around ten or twelve years old, existed in this critical epoch, sheltered from the tempest beyond his village yet caught in the inevitable tides of his nation’s destiny, foreshadowing tumultuous days ahead for a nation on the brink of obliteration."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Following the massacre in Bethlehem, Herod's life came to a slow end marked by a painful illness, which was widely interpreted by his peers as divine retribution for his heinous acts. Upon Herod's death, the Roman Caesar partitioned his territory into three regions, known as ethnarchies, and assigned them to his three sons. Archelaus was given Judea, Samaria, and Idumea; Antipas took control of Galilee and Perea; and Philip governed Bathanea, Trachonitis, and Abilene. Archelaus began his rule by executing three thousand citizens, prompting his subjects to lodge a complaint with Rome, which ultimately led to no action. The historian Josephus, who carried no animosity towards Herod's family, paints a grim picture of Archelaus's governance. After a decade of unbearable cruelty, the Jewish people appealed to Caesar Augustus, who summoned Archelaus to Rome, found him guilty, and exiled him to Gaul, turning his domain into a Roman province. This marked the end of Judea's autonomy as it became part of the Roman Empire. \\n\\nAlthough the rulers of Judea had been subject to Caesar since the last Maccabees, they wielded significant power, and the populace hardly felt the Roman restraint. They created laws, presided over civil affairs, collected taxes, declared wars, and brokered peace. However, with Judea's transformation into a province and the appointment of a Roman procurator reporting to the Syrian proconsul, authority was transferred to these officials. The Jewish people were permitted to manage minor legal matters through the Sanhedrin and lower courts, much like Sicily and select Italian cities followed their local laws while under the overarching authority of the Roman Senate and Caesar. \\n\\nAfter Herod’s demise soon after the tragedy in Bethlehem, the angel of the Lord appeared to Joseph in a dream while he was in Egypt, instructing him to \\"Arise, take the Child and His mother, and go to the land of Israel: for they are dead which sought the Child's life.\\" The angel did not command him to \\"run,\\" but rather to \\"go,\\" indicating there was now no cause for alarm. The malicious and jealous persecutor was gone, allowing for a more relaxed journey, with opportunities for rest along the way for the Child and His Mother. The angel's message fulfilled the prior promise given to Joseph before their departure to Egypt, reassuring him of the danger's passing for the Divine Child. Joseph promptly obeyed the heavenly directive, taking Mary and Jesus back to Israel.\\n\\nNevertheless, upon learning that his son Archelaus, equally cruel and merciless, governed Judea in Herod’s stead, Joseph sensed that peril still loomed, leading to his hesitance to return. Archelaus believed, as noted by St. John Chrysostom, that the threat was extinguished and that among the many, the One they sought had been slain. The arrival in Judea and Bethlehem of the Divine Child could provoke the suspicion of the new ruler, resulting in renewed danger. Additionally, remaining in the locations sanctified by His birth and presentation at the temple, where many had seen or heard of the Savior, conflicted with the divine wisdom that shrouded the mystery of salvation until the appointed time. Jesus was not to be revealed as the Messiah prematurely but rather at the age of maturity; an earlier revelation could foster doubts that would impede faith in Him as Savior. A local scholar observed regarding the inhabitants of Nazareth that their familiarity with Jesus—knowing Him as an infant, adolescent, young man, and as the son of a carpenter—created prejudice against Him. Had those in Jerusalem, who celebrated His birth as the Messiah, seen Him continuously throughout His youth, they might have found it even harder to see His divine nature. Could they have discerned His glory by the time He turned thirty after years of seeing no sign of it? The Jews in Jerusalem, always seeking signs and wonders, retained little of the hope ignited when Simeon and Anna spoke of Him, despite the long-standing familiarity with Jesus."},{"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":"Joseph, Mary, and Jesus stayed in Egypt until Herod's demise. Following this, an angel revealed to Joseph a divine instruction to return to his homeland with Mary and Jesus. This guidance was somewhat vague, as it did not specify a particular city. However, the indication was clear that the holy family's new home would be in Galilee rather than Judea, as the command was not to “Go to the land of Judah,” but rather to “Go to the land of Israel.” Unfortunately, Jesus' parents overlooked this detail, intending to settle in Judea upon their return from Egypt. They likely considered Bethlehem, the city of David, as the appropriate place for raising the promised Messiah, the son of David, believing that He should grow up near Jerusalem, the heart of God's people, and close to the temple, which served as the focal point of Old Testament worship. Yet, upon arriving in Judea, they learned that Archelaus, who was as cruel and ruthless as Herod, ruled there. Concerned for the safety of the child entrusted to them, Joseph received yet another divine message in a dream, directing them to depart for Nazareth, which alleviated their concerns."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Upon learning of Herod's demise, Joseph promptly departed from Egypt and returned to his homeland. His intention was to settle in Judea, likely in Bethlehem. However, upon discovering that Herod's son Archelaus had succeeded him and ruled Judea, a ruler whom he feared more than Herod's other sons, Antipas or Philip, who governed different regions of the Jewish territory, Joseph chose to relocate to Nazareth in Galilee, where he had previously resided with Mary, guided by divine inspiration. As a result, Jesus remained distant from Jerusalem for an extended period; even those who had heard remarkable accounts of His birth had no further knowledge of Him. Jesus was not to publicly manifest as the Messiah until He reached adulthood: prior familiarity could have led to skepticism rather than growth in faith. The people of Nazareth exhibited significant animosity toward Jesus, largely due to their familiarity with Him—knowing Him as a child, a youth, and a carpenter's son, among other ordinary roles. It's conceivable that any prejudice would have deepened had those in Jerusalem, who once celebrated His birth as that of the Messiah, encountered Him daily throughout His formative years and subsequently noted no sign of His divine nature after such a lengthy exposure. How could they have recognized any divine authority in Him at thirty, after years of observing Him without any apparent miracles? Both the Jews of Jerusalem, who constantly sought signs, and the residents of Nazareth found it difficult to maintain the lofty expectations that had been associated with His early prophecies, like those voiced by Simeon and Anna or the visiting Magi. Ultimately, the true account of Jesus's early life is succinctly captured in the Evangelist's words: \\"But Jesus increased in wisdom and stature, and in favor with God and man.\\" The entirety of the Godhead resided within Him, as it was harmoniously proportionate to the frailty and limitations of His human form. All that was divine during His public ministry was already intrinsic to Him in His infancy and youth; however, due to His human limitations, it was less visibly apparent. Yet, as His physical and spiritual faculties developed toward full maturity, His divine nature became increasingly evident. Thus, just as the sun consistently maintains its brilliance and warmth, its light manifests differently throughout the day—shining brightly in the morning, at noon, and in the evening—so too did Jesus gradually reveal the fullness of His divine power and clarity of purpose in His thought, words, and deeds, which were always marked by a certain divine dignity and grace. While we assert that this forms the genuine narrative of Jesus's early life, subsequent embellishments and legends proliferate, filling the narrative from His life in Nazareth until His pilgrimage to Jerusalem at the age of twelve with various miraculous tales. In certain instances, Epiphanius seems to permit such narratives to exist, preventing heretical claims that divine presence only manifested in Jesus at His baptism. In contrast, Chrysostom explicitly opposes these traditions. It is essential to distinguish the authentic account of Jesus's infancy from later speculative interpretations concerning His developmental powers, which extend beyond His early years to encompass His entire life prior to His public ministry."}]}
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