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

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

A star appeared in the heavens, calling the wise men from on high. They made a long pilgrimage to worship the One who lay in swaddling clothes in a manger. The prophets of old had proclaimed his coming. These and all the other events were more than human.

We must ask what it means that when our Redeemer was born, an angel appeared to the shepherds in Judea, but a star and not an angel guided the magi from the east to worship him. This was the reason: It was a reasoning being,^[1] an angel, who preached to the Jews as persons capable of using their reason. But a sign and not a voice guided the Gentiles, who were not prepared to make full use of reason to know the Lord. Hence Paul says that prophecy has been given for believers not for unbelievers, but signs have been given for unbelievers and not for believers.^[2] And so prophecy has been given to the Jews as believers and not unbelievers, and signs have been given to the Gentiles as unbelievers and not believers. Note that the apostle preached our Redeemer to these same Gentiles when Jesus was already a grown man, but a star declared him to the Gentiles even when he was a small child, not yet able to perform the normal human function of speaking. It was surely reasonable both that silent elements should preach him when he was not yet speaking and that preachers should make the Lord known to us by speaking when he was already speaking.

Since Herod was king, he was naturally afraid both for himself and for his children. But why was Jerusalem troubled? Surely the prophets had foretold him as the Savior, Benefactor and Deliverer who would come from above. But Jerusalem remained troubled by the same idolatrous affections that had previously caused them to turn from God precisely when God was pouring out his greatest benefits on them. While God was offering them new freedom, they were once again mindful only of the fleshpots of bondage in Egypt.

Note the accuracy of the prophets, who had foretold this judgment earlier: They shall compensate for every garment that has been acquired by deceit and all clothing with restitution; and they shall be willing, even if they had been burnt with fire. For unto us a child is born, unto us a son is given.^[1]

Although troubled, they nevertheless did not try to understand what was happening. They did not follow the wise men or even take any particular notice. To this extent were they both contentious and careless. This happened just when those in Jerusalem under Herod had reason to pride themselves that a king was being born among them. This had even attracted the attention of the wise from Persia. They were on the point of having everything going their way, as though their affairs were advancing toward improvement. But most did not even take notice. Amid an empire that had become so magnificent, they showed little improvement.

Jerusalem had only recently been delivered from subjugation. It might have been more reasonable for them to think, If the Persians tremble before this king now merely at his birth, wouldn’t they tremble much more when he grows up? They would fear and obey him, and our situation might then be more glorious than that of the barbarians. Even if they knew nothing of mysteries or revelations but formed their judgments only on the basis of present self-interest, they surely might have thought along these lines. But nothing like this really occurred to them, so great was their dullness in prophecy and envy in human affairs.

Such dullness and envy must be rooted out of our minds. One must be more impassioned than fire to stand up against such an array. This is why Christ said, I am come to send fire on earth, and how I wish it were already kindled.^[2] And the Spirit on this account appeared in fire.

Jacob was called the first Israel when he beheld the ladder and, on it, the angels ascending and descending.^[1] He wrestled with the one who appeared to him. He heard him say, Your name shall no more be called Jacob, but Israel.^[2] By this name the entire people of Israel was called, as if by a name divinely chosen, setting them apart from other nations. Now, Israel means a mind that sees God.^[3] Thus the church from among the Gentiles is also called Israel, not according to the flesh but according to divine grace.

When Herod learned of the birth of our King, he resorted to crafty means to prevent his earthly kingdom from being endangered. He demanded that it be reported to him where the child was to be found. Pretending that he wished to worship him, he would have destroyed him if only he could find him. But of what avail is human malice against the divine plan? There is no wisdom, no prudence, no plan against the Lord.^[1] The star appeared to guide the magi. They found the newborn king and offered him their gifts. They were warned in a dream not to return to Herod. And so Herod was unable to find Jesus, whom he was seeking. Herod symbolizes all those today who, falsely seeking after the Lord, never manage to find him.

It wasn’t the words of the magi that troubled Herod. It was the speculations of the legal experts about the words of the believing prophets. For the magi were seeking a king, but the Jews were declaring that Christ had been born. For this reason, turning aside the magi, Herod calls the Jews and asks them where the Christ should be born, he whom you, having heard the magi, are now announcing. This is how the enemies of the truth may sometimes unwillingly speak the truth. They interpret the whole prophecy uselessly, failing to grasp what is necessary.

Herod treats the magi as ambassadors. For after a certain manner, they had come to the King of Israel in order to intercede that there might be peace between them and the Israelites. They hoped that, for Gentiles and Jews alike, there might be one fold, one shepherd.^[1]

The attempt to murder the child just born was not only an act of madness but also of extreme folly, since what had been said and done was enough to hold him back from any such attempt. For these were not merely natural or human occurrences. . . . Nevertheless nothing restrained Herod. This is how wickedness works—it stumbles over its own greed, always attempting vain objectives. What utter folly. So on either premise his craftiness was bizarre. It was also folly for him to think that the wise men would take him more seriously than the child whom they had come so far to see, whose identity had been confirmed by prophecy. How could Herod hope to persuade the wise men to betray this child to him, even before they had seen the One for whom they had so long hoped? Nevertheless, as many as were the good reasons to hold him back, Herod persisted with his evil attempt. . . . He must have imagined that the Jews would be so anxious to protect the child that they would never be willing to give up their national Deliverer and Savior. With all these miscalculations, he called in the wise men privately and sought to discern the timing of the star. The object of his pursuit was far more than a star. For the star, I think, must have appeared and been visible a long time before, because it took a long time for the wise men to come on their journey to find him in swaddling clothes. If the star appeared at the moment of Jesus’ birth in Palestine, it would have already been seen by many in the distant east. The trip to Jerusalem would have taken quite some time.

As to Herod’s murder of the children who were two years old and under, this shows the extent of his irrational wrath and dread in trying to prevent even one from escaping. . . .

But the wise men perceive nothing of this, by reason of their exceeding awe. They would never have expected that Herod could have persisted toward such great wickedness as to attempt to form plots against a dispensation so marvelous.

After Herod heard the response, he found it believable on two counts: first, it had been spoken by the priests, and second, it had been substantiated by the prophets. He did not bow in devotion to the King about to be born. Rather he harbored malice, seeking Jesus’ death through deceit. The wicked may be able to understand what pertains to God when they cannot do what pertains to God. Human intellect was created by God, while human actions spring from free will. Herod saw the great devotion of the magi to Christ. He could not manipulate them with blandishments or frighten them with threats or corrupt them with gold to make them acquiesce with him in the murder of the future King. So he sought to deceive them. But it could not be that, having been lured by blandishments, they would betray the One on account of whom they had undertaken so arduous a journey. Neither could these men announce another king. They belonged to another kingdom and had no high regard for either Herod or Caesar. They could not be intimidated by anyone into betraying him, nor could they desire anything more than Christ, to whom they were bringing precious gifts from so distant a province.

Herod saw there was nothing else he could do. While sharpening his sword, he promised his devotion and painted the malice of his heart in the color of humility. Such is the habit of all wicked people when they want to do serious harm to someone: they feign humility and friendship.

Go and search diligently for the child, and when you have found him bring me word. Appropriately did Herod say, Bring me word, for the one who hastens to come to Christ always brings a word of renunciation^[1] to the devil. When the priest says to the future Christian, Do you renounce the devil? the latter will answer, I do renounce him. Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person.

That I may come and worship him. He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm. . . . But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord’s birth.

And lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. The star brought them to inquire of the Jews, that their discovery might be made evident to all, and then appeared to them again. Note how fitting was the order of events: the wise men saw the star, were received by the Jews and their king; they heard prophecy to explain what had appeared; the angel instructed them; and then they journeyed from Jerusalem to Bethlehem by the guidance of the star. From all this we learn that this was not an ordinary star, for no other star has this capacity to guide, not merely to move but to beckon, to go before them, drawing and guiding them along their way.

The star remained after bringing them to the place, in order that the child might also be seen. For there is nothing conspicuous about the place. The inn was ordinary. The mother was not celebrated or notable. The star was needed to manifest and illumine the lowly place, until they had reached their destination at the manger.

Considering the homage paid by the star, they became aware of the dignity of the king and said among themselves, How can this be—an earthly king to whom a star pays tribute? What wonder, then, that with the sun of justice about to arise, the heavenly star paid tribute to him! It went before them, that it might show how all the elements pay tribute to those who seek God. Therefore, if you think it a great thing that the star paid homage to Christ, see how much greater are those things which pay tribute to you who have been made human. Look at the sun that hastens to rise for you and the moon that does not cease to shine. If the elements pay tribute to you who have been made, what wonder if the star paid tribute to Christ? If the elements pay tribute to you who are a sinner, what wonder if the star hastened before those who were seeking Christ? And if angels pay tribute to people, whom God created not out of respect for humans but for himself, what great thing is it if the elements that were created for humans should pay tribute to humans? Hearing this, it behooves us both to rejoice and to be fearful, for the greater the benefits given to humanity, all the greater will be the judgments prepared for sinners. And the star stood above the child’s head, saying simply: Here he is. Though unable to point him out by speaking, it pointed him out by remaining in one place.

In this way marvel was linked to marvel: the magi were worshiping, the star was going before them. All this is enough to captivate a heart made of stone. If it had been only the wise men or only the prophets or only the angels who had said these things, they might have been disbelieved. But now with all this confluence of varied evidence, even the most skeptical mouths are stopped.

Moreover, the star, when it stood over the child, held still. This itself demonstrates a power greater than any star: first to hide itself, then to appear, then to stand still. From this all who beheld were encouraged to believe. This is why the magi rejoiced. They found what they were seeking. They had proved to be messengers of truth. Their long journey was not without fruit. Their longing for the Anointed One was fulfilled. He who was born was divine. They recognized this in their worship.

And when they saw the star they rejoiced exceedingly, because they had not been deceived in their hope but rather confirmed even more that they had not undertaken the burden of so great a journey without reason. By the sign of the star appearing to them at the time, they understood that the birth of the King was revealed to them by divine authority. Through the mystery of the star they understood that the dignity of the King who was born exceeded the measure of all earthly kings. For it was inevitable that they considered this King more glorious than the star, which devotedly paid homage to him. What else could these men do but submit to him when even the stars in the sky saw they were subject to him? How could the earth be rebellious against him upon whom the heavens waited?

Let us now observe how glorious was the dignity that attended the King after his birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in his very cradle they venerated him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of his divinity is now made manifest. A boy he is, but it is God who is adored. How inexpressible is the mystery of his divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of his passion. Thus he is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is he who while a child was truly God and King eternal. To him Isaiah pointed, saying, For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders.^[1]

And upon entering the house they saw the boy and his mother. Do we understand why, on seeing such a glorious sight, they delighted in the boy, the boy whom they sought as King and for whom they undertook the labor of so great a journey? Did they see a palace splendid in its marble? Did they see his mother crowned with a diadem or reclining on a gilded couch? Did they see a boy swaddled in purple and gold, a royal hallway thronged with various peoples? What did they see? A dark and lowly stable, more fit for animals than people, in which no one would be content to hide unless compelled by the necessity of the journey. They saw his mother with scarcely one tunic to her name, and that tunic was not dressy clothing for her body but a covering for her nakedness, such as a carpenter’s wife might have—the garb of an immigrant. The child was covered in the most lowly swaddling clothes and placed in an even lowlier manger. The place was so confining that they could find no room to set him down.

If then they had been seeking a king of this world and thus had found him, they would have been more perplexed than delighted, because they would have undertaken the effort of so great a journey for nothing. Yet because they were seeking the heavenly king, even if they saw nothing regal in him, they were nevertheless delighted, content in the testimony of the star. Their eyes could not see an unworthy boy, because the spirit in their hearts was revealing him to them as an awesome thing. If, moreover, they had sought him as a king of this world, they would have stayed with him, as is often the case when people abandon one king and transfer their allegiance to another. Instead they adored him and returned home that they might have Jesus as the just, heavenly king over their souls and the king of their home country as ruler over their bodies.

And they adored him. Do you think they would have adored a boy who did not understand the honor of their adoration unless they had believed that God was in him? Therefore they did not postpone their honoring of him, as to one childishly lacking understanding. They treated him as one whose divinity is aware of everything. Even the very nature of the gifts they offered gave witness that they had a certain intimation of the infant divinity.

For they opened their treasure chests, and gave him gifts of gold, frankincense and myrrh. Thus they were fulfilling the acknowledgment of Christ on behalf of all nations. They were signifying the fulfillment of Isaiah’s prophecy: All those who are in Sheba shall come, offering gold and precious stones and spreading the good news of the Lord; all the sheep of Kedar shall be gathered together, and the rams of Nebaioth shall come, and they will offer pleasing incense on your altar.^[1] They recognized him at once. They opened their treasure chests. They displayed their offerings, gifts in themselves fit for nations to give. For, realizing that he was king, they offered him their elegant and costly first fruits, fit for the Holy One. They offered him gold they had stored up for themselves. Moreover, recognizing his divine and heavenly coming to them, they made an offering of frankincense, a beautiful gift like the soothing speech of the Holy Spirit. Moreover, understanding as they did that human life is but a sepulcher, they offered myrrh.

There is something more that must be understood about the gold, incense and myrrh. Solomon testifies that gold symbolizes wisdom when he says, A pleasing treasure lies in the mouth of the wise.^[1] The psalmist bears witness to that incense which prayer offers to God when he says, Let my prayer ascend as incense in your sight.^[2] The myrrh indicates the mortification of our bodies, of which the holy church speaks of its workmen who strive even unto death on behalf of God, My hands dripped with myrrh.^[3] And so do we too offer gold to the newborn king if we shine in his sight with the brightness of the wisdom from on high. We too offer him incense if we enkindle on the altar of our hearts the thoughts of our human minds by our holy pursuit of prayer, so as to give forth a sweet smell to God by our heavenly desire. And we offer him myrrh if we mortify the vices of our bodies by our self-denial. Myrrh brings it about, as I have said, that dead bodies do not decompose. For a dead body to decompose is the same as for the human body of ours to become a slave to the decay of dissoluteness, as is said by the prophet: The pack animals have decomposed in their own dung.^[4] This indicates fleshly minded persons who end their lives in the stench of dissoluteness. Therefore we are offering myrrh to God when we employ the spice of self-restraint to keep this earthly body of ours from decomposing through decadence.

Oh, the faith of the magi! They did not speak disparagingly of the warning, saying, We have come a long way, passing through a multitude of nations, feeling no fear. We did not tremble at all before the dread kings when we were there, but we stood our ground and faithfully foretold the king who had been born and, as if to a god, we brought him worthy gifts. And now like slaves you bid us flee further and return by a different route from that we would normally travel?

No, having already faithfully stood their ground, they did not fear to become known, nor were they ashamed to withdraw in secret. It was not possible that those who had come from Herod to Christ would return to Herod. For those who, abandoning Christ, make their way to Herod still can readily return to Christ. But those who abandon Herod and come to Christ with all their heart do not wish to return to Herod. This is to say: the one who by sinning crosses over from Christ to the devil may readily return through repentance to Christ. But those who abandon the devil for Christ do not easily return to the devil. This is because the one who has never been involved in evil but has known only innocence, so long as evil has not been experienced, is easily deceived and crosses over to the devil. But when he has had experience of evil and has recalled the good that he has squandered, he quickly returns to God, from whom he strayed. The man who has been involved in evil, moreover, and has converted to good, so long as he rejoices in the goodness he has found and recalls the evil he has escaped, with difficulty is called back to evil.

This is an example to us of modesty and faith, that once we have come to know and adore Christ as King, we may abandon the path we were traveling before, which was the path of error. We may now proceed by the other path, on which Christ is our guide. We may return to our place, paradise, from which Adam was driven out. This place is mentioned in the psalm as one where we will please the Lord in the land of the living.^[1] Thus it was that the magi, having been advised to follow another road, frustrated the tyrant’s cruel designs in their return. It was in this manner, through the magi, that the boy who was born a king became known, while at the same time the wiles of the tyrant Herod were overcome. It was predicted that our infant Lord and Savior would be triumphant even at the very beginning of his life in the flesh. This was foretold in advance by Isaiah when he said, For before the child shall have knowledge to cry ‘father’ and ‘mother,’ the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.^[2] By riches of Damascus is meant the gold that the boy, born the Son of God, received as offered to him by the magi. The spoils of Samaria represent the worship of idols, the superstitious error of Samaria from which he diverted those same magi. Those who previously were the prey of the devil because of their false religion became the plunder of God through their knowledge of Christ. The king of the Assyrians refers to Herod, or in fact to the devil, to whom the magi themselves became enemies, reverencing as they did the Son of God, our Lord and Savior.

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

But why was the Christ child sent into Egypt? The text makes this clear: he was to fulfill what the Lord had spoken by the prophet, Out of Egypt have I called my son.^[1] From that point onward we see that the hope of salvation would be proclaimed to the whole world. Babylon and Egypt represent the whole world. Even when they were engulfed in ungodliness, God signified that he intended to correct and amend both Babylon and Egypt. God wanted humanity to expect his bounteous gifts the world over. So he called from Babylon the wise men and sent to Egypt the holy family.

Besides what I have said, there is another lesson also to be learned, which tends powerfully toward true self-constraint in us. We are warned from the beginning to look out for temptations and plots. And we see this even when he came in swaddling clothes. Thus you see even at his birth a tyrant raging, a flight ensuing and a departure beyond the border. For it was because of no crime that his family was exiled into the land of Egypt.

Similarly, you yourself need not be troubled if you are suffering countless dangers. Do not expect to be celebrated or crowned promptly for your troubles. Instead you may keep in mind the long-suffering example of the mother of the Child, bearing all things nobly, knowing that such a fugitive life is consistent with the ordering of spiritual things. You are sharing the kind of labor Mary herself shared. So did the magi. They both were willing to retire secretly in the humiliating role of fugitive.

His flight then was not occasioned by fear but by what had come through the mystery of prophecy. The Evangelist planted the seed when he thus spoke: Take the boy and his mother and flee into Egypt. And later, that what was written might be fulfilled: ‘From Egypt have I summoned my son.’^[1] Christ fled so that he might establish the truth of the law, faith in prophecy and the testimony of the psalter. The Lord himself says, It was needful that what was written in the law and the prophets and the psalms be fulfilled by me.^[2] Christ fled for us, not for himself. Christ fled so that at the right time he might serve as a steward of the sacraments [the divine mysteries]. Christ fled so that by granting absolution he might take away the source of abuses to come and that he might give proof of faith to those who would believe. And finally, Christ fled so that he might bestow on us faith even when we have to flee, because in the face of persecution it is better to flee than to deny the faith. For Peter, because he was unwilling to flee, denied the Lord. John, lest he deny the Lord, fled.

Was it Herod seeking the child, or the devil working through Herod? When Herod saw the magi for himself, he imagined in his fantasy that they had fled their governors. For Christ, though bound in swaddling clothes, though busy at his mother’s breast, though keeping quiet, concealing his words, unable to walk, nevertheless transformed the magi (who had been standard-bearers of the devil) into his most faithful servants. The devil instantly realized what Christ could do when he came of age. So he spurred the Jews against him and, clever contriver that he was, impelled Herod that he might get the jump on Christ in his infancy. He hoped to deprive him of the coming emblem of his virtue, the cross, the banner of the greatest victory for us. The devil perceived that Christ would soon be restoring life to all the world with his teaching and his virtue. Even while still whimpering as a baby, Jesus was taking possession of this world from top to bottom. It was as the prophet said: Before the child knows to cry to his father and mother he shall take the pride of Damascus and the spoils of Samaria.^[1] The Jews themselves attest to this when they say, You see how the whole world hastens after him.^[2]

Go into the land of Egypt. For, just like a doctor, the Lord went down into Egypt that he might visit it as it languished in error, not that he might stay there. For at first blush it seems as if he went down into Egypt in flight from Herod. The fact is that he went in order to put to flight the demons of Egypt’s error, just as Isaiah gives witness when he says, Behold, the Lord goes down into Egypt, seated atop a swift cloud, and the idols of Egypt shall fall.^[1] Do you see then that it was not to escape death that he went down into Egypt but that he might eradicate their deadly idols? For this is the only time that the Lord traveled to Egypt.

It must be noted, moreover, why he fled into Egypt by night but returned during the day. This is because, when he fled, he was fleeing the persecution of Herod. He began his return, however, after the persecutor had died. For night symbolizes the tightening of the heat of persecution, while the day represents a cooling off.

Mary, who had never even passed beyond the threshold of her own house, was commanded to undergo this long ordeal of adversity for the sake of this wonderful birth and for her own spiritual labor and development. Isn’t this remarkable: While Palestine plots, it is Egypt that receives and preserves the One for whom the plots are designed! This is reminiscent of the patriarch Jacob, who also sought succor in Egypt,^[1] anticipating the coming of our Lord.

Christ promised that he would come incarnate, that he would go through the phases of life, that he would announce the glory of the kingdom of heaven, that he would proclaim the way of faith and that by the power of his word alone he would put demons to flight. He promised that he would give sight to the blind, gait to the lame, speech to the mute, hearing to the deaf, remission for sinners and life to the dead. All these things he promised through the law and the prophets. Thus it was that Christ, when he was to become a man, was not to flee the death he escaped as an infant.

There is something else here worth noticing, one touching the magi and the other touching the Child. The issue is why didn’t the magi remain with the Child? And why didn’t the Child remain in Bethlehem? Both had to escape as fugitives shortly after they were received with joy: the magi to Persia and the holy family to Egypt. Why? This is worthy of close examination. The magnificence of God’s plan of salvation would not have been believed if he had not come in the flesh. If Jesus had fallen into the hands of Herod, his life in the flesh might have been cut off. Many circumstances were quietly ordered providentially within human history. Even while the flesh of the Christ child was in danger, some dared to imagine that he never assumed our common human flesh, that his coming was like that of a ghost. These impious ideas will ultimately destroy those who do not confess that God has come to us in the flesh in a way becoming to his deity.

As to the wise men, they were sent off quickly, commissioned to teach in the land of the Persians, having thwarted the madness of the king. Herod was allowed the opportunity to learn that he was attempting things impossible, against prophecy, and that there was still time to quench his wrath and desist from his demented plot. It is fitting to God’s power not only to subdue his enemies but to do so with ease, deceiving the deceivers in a way fitting to God’s almighty power. In the same way the Egyptians had earlier been deceived,^[1] their wealth transferred secretly and with craft and God’s power made awesome to them.

Joseph therefore was commanded to accept this boy about whom Isaiah had said, For a boy has been born to you; a son has been given to you, whose rule has extended over his shoulders.^[1] Now he said a son has been given to you because Christ the Lord was born as a boy and was counted a son of Joseph and Mary. As to his going down into Egypt, Isaiah predicted this long before the fact when he said, Behold, the Lord sits atop a swift cloud and will come into Egypt.^[2] By this statement the promise of the Lord’s incarnation was clearly revealed. Since the Lord himself is invoked as arising from on high, the sunlight of justice,^[3] it is right that he would come on a swift cloud. By this Isaiah means he would come in a hallowed body, a body weighed down by no sin and through which he covered the light of his own majesty with the envelope of the cloud of his body. Hosea as well points to this very fact when he says, The king of Israel has been thrown down. Because Israel was small, I took delight in him. And I called my son from Egypt.^[4]

After Egypt’s ancient, grave sin, after many blows had been divinely inflicted upon it, God the omnipotent Father, moved by devotion, sent his Son into Egypt. He did so that Egypt, which had long ago paid back the penalty of wickedness owed under Moses, might now receive Christ, the hope for salvation. How great was God’s compassion as shown in the advent of his Son! Egypt, which of old under Pharaoh stood stubborn against God, now became a witness to and home for Christ. God’s compassion toward Egypt was like that shown toward the magi, who deserved to know Christ the Lord. For, although the magi had for a long time dared resist the divine goodness under Moses, they now, having seen but a single star in heaven, believed in the Son of God. The cavalier magicians were handed over to punishment for their lack of faith. Others were brought to glory through faith, since they believed that God had been born in the flesh—God whom the Egyptian magicians were unwilling to recognize in all his divine excellence.

For Herod, as we have said, in his desire to destroy the Savior of the world, sent word to Bethlehem and commanded that all children two years of age and under be killed, figuring the age according to the time that he had learned from the magi. He thought that his edict would reach even to the Lord himself, the source of life. The Holy Spirit had already foreseen his wickedness beforehand. Solomon, speaking for the church, had said, Who will give to you my brother, the one who nurses at the breast of his mother?^[1] Moreover, by saying, Who will give to you? he was demonstrating that Herod would have no power over him who is the Lord and Prince of all powers. Thus the Lord spoke rightly when he bore witness about himself through the same Solomon: Evil men will seek and not find me. For they hate wisdom and moreover have not partaken of the Word of God and have had no desire for it.^[2] The Spirit also said through David: Since you are the one who gave birth to me, you are my hope, my mother, from the time I nursed at your breast . . . you are my protector.^[3] The blessed Moses also relates that Christ the Lord, an infant, could not have been killed while still nursing. He gave witness to this with his words, You will not cook a lamb in the milk of its own mother.^[4] In this exact statement Moses revealed the expectation that Christ our Lord would be the true Lamb of God who was to suffer at the appointed time.^[5]

Why did Christ do this? Christ is the judge of thoughts and the examiner of minds. Why did he desert those whom he knew were being sought because of himself and whom he knew would be killed for his sake? He was born a king, the king of heaven—why did he neglect the standard-bearers of his own innocence? Why did he disdain an army of the same age as himself? Why did he thus abandon those who were cut down as plunder from the same cradle as himself? Was it so that he, who would become the one king, might proceed against the forces of all his enemies? Brothers, Christ did not despise his own soldiers but promoted them and granted that they might walk in victory before they lived. He enabled them to participate in a victory without struggle. He gave to them the gift of the crown even before their bodies had grown. It was Christ’s will that they pass over vice for virtue, attain heaven before earth and share in the divine life immediately. Thus it was that Christ sent his soldiers ahead. He did not abandon them. He gathered up his ranks. He did not leave them behind.

In Bethlehem therefore all the babies were slain. These innocents who died then on Christ’s behalf became the first martyrs of Christ. David refers to them when he says, From the mouths of nursing babies you have perfected praise because of your enemies, that you might bring ruin to the enemy.^[1] . . . For in this persecution even tiny infants and nursing babies were killed on Christ’s behalf and attained to the consummate praise of martyrs. Meanwhile the wicked king Herod was destroyed, he who had usurped the realm to defend himself against the king of the heavens. Thus it is that those blessed babes have deservedly lasted beyond others. They were the first who were worthy to die on Christ’s behalf.

He gave orders that not only the children in Bethlehem but even those in the outlying districts of the town be killed, thinking that amid the multitude of those killed would be the one he was seeking. Herod ordered those who were two years old and under to be slaughtered. He had calculated such was the time that had passed from the incarnation of Christ, taking into account the time the magi had spent on their journey and that which he had spent on the throne. But Christ was taken out of Bethlehem once night had arrived. It is not possible that the birth of Christ be the cause of the killing of the children. But the disclosure of Herod’s child-killing marked the beginning of a long string of wickedness. Even those who crucified Christ were not wicked at the time when they arrested Christ. Rather, they became wicked at the time when they undertook his murder. Yet for Christ’s sake the children will receive a good reward, fitting to their martyrdom.

A voice was heard in Ramah.^[1] Ramah was Saul’s city. Saul was of the tribe of Benjamin. Benjamin was the son of Rachel, whose memorial was near Bethlehem, where these wicked deeds were done. Therefore, since the babies were killed in Bethlehem, where there is a monument to Rachel, this is why Rachel is described as weeping.^[2] . . . What he meant by weeping is revealed as the tears of the infants; what he meant by wailing is shown to be the lamenting of the mothers. For the babies wept because they were separated from their mothers. The mothers wept because they were bereft of their children, as if their insides were being torn from them. And it is possible to see greater grief in the mothers who remained behind than in the dying babies. For the children suffered a single moment of grief, because they had been separated from their mothers, not because they were being led out to death. For they did not yet possess a fear of death. The mothers, however, experienced twofold suffering: in the first place, they saw their own babies being killed; in the second place, they were themselves bereft of their children. For the children, death brought a blessed end to their grief. For the mothers, however, the memory of their babies continually renewed their grief.