Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

“(Hom. in Nat. Innocent.) In this death of the children the precious death of all Christ’s martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.”

“Above it was shown how the Magi bore witness to Christ at his birth; now, however, it is treated how the innocents bear witness, not by speaking but by dying. And concerning this the Evangelist does three things. First the hiding of Christ is set forth; second, the killing of the children, at the words "Then Herod"; third, the return of Christ himself is set forth, at the words "Herod being dead." Concerning the first he does three things. First the warning of the Angel is set forth; second, the obedience of Joseph is shown; third, the fulfillment of prophecy. The second is at "that it might be fulfilled." Concerning the first, three things are touched upon. First the time of the apparition is set forth; second, the apparition itself and the manner of the apparition is described, at "behold, an Angel"; third, the warning itself made through the Angel is set forth, at "arise, and take the child." The time is described at "who, when they had departed." And it must be understood that this apparition did not occur immediately after the departure of the Magi, because the whole of what is said in Luke 2:6 must be interposed, namely concerning the purification: "after the days were fulfilled," and so on. For Herod did not immediately think of killing the children. Hence when it says "who, when they had departed," the whole history of the purification must be interposed. Next the apparition itself is set forth; hence, "behold, an Angel appeared in sleep," and so on. He is said to appear in sleep, because then men cease from external acts, and to such the revelation is made through Angels; Psalm 4:9: "In peace, in the very same, I will sleep and I will rest"; Proverbs 3:24: "You shall rest, and your sleep shall be sweet." In this warning three things are set forth. First the Angel urges flight; second, he determines the length of the stay; third, he assigns the cause. He says therefore, "Arise." And note that, as Hilary says, the Blessed Virgin before the nativity is called "wife" by the Angel, above (I, 5), but after the nativity she is not. And this for two reasons. First, for the commendation of the virgin; for as she conceived a virgin, so she gave birth a virgin. Second, on account of her dignity: for she was the Mother of God, than which dignity none is greater, and the naming is done from the more worthy. Likewise, as Chrysostom says, the child had not come for the sake of the mother, but rather the reverse; and therefore he says, "take the child and his mother," and so on. But why flee into Egypt? Does not the Psalm say (Psalm 18:15): "The Lord is my helper, and my redeemer"? But it must be known that he fled for three reasons. First, to manifest his humanity; for as his divinity appeared in the star, so his humanity appeared in the flight. Philippians 2:7: "made in the likeness of men." Second, for the sake of example; for he showed by example what he taught by word. Below, 10:23: "But when they persecute you in this city, flee into another." Third, on account of the mystery: for as he willed to die, that he might call us back from death, so he willed to flee, that he might call back those fleeing from his face on account of sin. Psalm 138:7: "Whither shall I go from your spirit?" And, "be there." But why rather into Egypt, than elsewhere into another region? It must be said, for two reasons. The first is, because it is proper to God to be mindful of mercy in wrath, Habakkuk 3:8. For the Lord was angry against the Egyptians who persecuted the sons of Israel, because the sons of Israel were the firstborn of God. And therefore it was granted to Egypt to render service to the Only-begotten; Isaiah 19:1: "Behold, the Lord will ascend upon a swift cloud, and will enter into Egypt," etc.; the same, 9:2: "The people that walked in darkness has seen a great light: to them that dwelt in the region of the shadow of death, light has arisen"; John 1:14: "We saw his glory, glory as of the Only-begotten of the Father, full of grace and truth." The second, because he himself had brought darkness upon Egypt, therefore he willed to illumine it first; and therefore he fittingly fled there; Isaiah 9:2: "The people that walked in darkness has seen a great light; to them that dwelt in the region of the shadow of death, light has arisen." Note that when someone wishes to flee sin, he must first shake off laziness; Ephesians 5:14: "Arise, you who sleep, and rise from the dead, and Christ will enlighten you." Second, he must take confidence from the Mother and the Son, namely Christ; Ecclesiasticus 24:25: "In me is all hope of life and of virtue." Third, he must flee from sin aided by the help of the mother and the child; Psalm 54:8: "Behold, I have gone far off fleeing, and I abode in the wilderness." He adds the cause of this flight: "for it will come to pass that Herod will seek the child to destroy him." Herod was deceived, because he wished to destroy him who had come to share his kingdom; Luke 22:29: "And I dispose to you, as my Father has disposed to me, a kingdom." Second, because he sought to destroy him who did not seek worldly glory; Hebrews 12:2: "Who, the joy being set before him, endured the cross." "Who, arising." Here the execution of the angelic command is set forth, and he sets it forth as to the flight, and as to the stay. Hence, "who, arising, took the child and his mother." And mention is made of the time, hence he says "by night," on account of fear and tribulation, according to that of Isaiah 26:9: "My soul has desired you in the night," that is, in tribulation; for in tribulations one must have recourse to God: Hosea 6:1: "In their tribulation they will rise early to me." "Who, arising." Then was fulfilled that word of Isaiah 19:1: "Behold, the Lord will ascend upon a swift cloud, and will enter into Egypt"; which was fulfilled according to the letter. "And he was there." It is said that he was there for seven years, and dwelt in the city of Heliopolis. As to the mystery, however, by Joseph are signified the preachers, that is, the apostles, who are set forth for driving out darkness through doctrine, who, departing from the Jews, were turned to the gentiles; Acts 13:16: "To you it was necessary to speak the word of God first; but because you reject it, and judge yourselves unworthy of eternal life, behold, we turn to the gentiles." "And be there until I tell you," that is, until the unbelief of the Jews is ended. Romans 2:25: "Blindness has happened in part in Israel." Next he adduces the testimony of prophecy; hence he says, "that it might be fulfilled which was spoken by the Lord through the prophet." This is, according to the translation of Jerome, Hosea 11:1. But in the translation of the Seventy it is not so, but "out of Egypt I have called his son." There seems here to be a question: because this does not seem to serve the purpose, because it is prefaced there, "the child Israel," etc., and thus it seems to speak of the calling of Israel out of Egypt. But it must be said that in all the authoritative texts which are set down in the Gospels or in the epistles concerning Christ, a certain distinction must be noted; for some are said specially of Christ, as that of Isaiah 53:7: "As a sheep he shall be led to the slaughter"; but others are said of certain persons insofar as they bore the figure of Christ. And such is this text: for these were not sons of Israel, except insofar as they bore the likeness of the true Only-begotten Son. And this is: "out of Egypt I have called my son," namely, the special one. "Then Herod." Here the killing of the children is treated; and concerning this he does two things. First the occasion of the killing is set forth; second, the killing itself is set forth, at "and sending, he killed all the children"; third, prophecies are adduced, at "then was fulfilled." The occasion was the wrath of Herod: hence, "then Herod was angry." James 1:20: "The wrath of man does not work the justice of God." And it must be noted that when any king suspects the loss of his kingdom, he quickly grows angry and is inflamed. "Seeing that he had been deluded by the Magi, he was exceedingly angry." And he is said to be "exceedingly angry" for two reasons: because when someone is already angry, he is strongly inflamed by a slight occasion. Hence, because he was already in suspicion of the loss of his kingdom, and had been deluded by the Magi, he was exceedingly angry. Ecclesiasticus 11:34: "From one spark a fire is increased." "And sending." In this wrath there was cruelty as to three things: as to the place, as to the multitude, and as to the time. As to the multitude: that, seeking one, he killed all. Hence it is said, "and sending, he killed all the children." And note that Augustine says that this man would never have profited so much by homage as he profited by hatred. But it is asked, since they did not have free will, how they are said to have died for Christ. But, as it is said in John 3:17, "God did not send his Son into the world to judge the world, but that the world might be saved through him." For God would never have permitted them to be killed, unless it had been useful for them. Hence Augustine says that it is the same thing to doubt whether this killing profited them, as to doubt whether Baptism profits children: for they suffered as martyrs and confessed Christ by dying, although not by speaking. Revelation 6:9: "I saw under the altar the souls of them that were slain for the word of God." The second cruelty is, that he killed in all the borders, for he feared lest he should flee, namely to some city. And it happened to him as to a wounded beast, which does not heed whom it ought to wound; Proverbs 28:15: "A roaring lion, and a hungry bear, is a wicked prince over a poor people." The third, as to the time. Hence, "from two years old," that is, of two years. And note that Augustine says that in that very year in which Christ was born, the innocents were killed. But why does it say "from two years old and under"? Some say that the star had appeared for two years before; hence Herod was in doubt whether he had been born from the time of the star. And therefore it says, "according to the time which he had learned from the Magi." Others, however, say that these were not killed in the same year, but after two years. But why did he delay so long? A threefold reason is given by different authors. One is, that at first he thought that the Magi had been deceived and that they had found nothing, but after he heard many words about Christ from Zechariah and Simeon and Anna, then he was moved to seek him. Others say that he did this out of caution: for he feared lest the parents had hidden the child whom he was seeking; hence he first wished to reassure them. Others, that he was hindered by preoccupation, because he sent after the Magi as far as Tarsus of Cilicia and had their ships burned. Likewise he was occupied, because he was summoned to Rome, accused by his sons. And thus after his return he began to rage. And it says "and under," etc., because he thought him to be of such power, that he could change his appearance. By this killing is signified the killing of the martyrs, because children signify through humility and innocence; below, 19:14: "Suffer the little ones, and forbid them not to come to me"; likewise below, 18:3: "Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven." "In Bethlehem, and in all its borders"; because throughout the whole world they are killed: Acts 1:8: "You shall be my witnesses," namely, by dying. The two years are the twofold charity, of God and of neighbor, because faith without works is dead, James 2:20. And note that when Christ was born, persecution immediately raged, because as soon as someone is converted to Christ, he begins to be tempted. Ecclesiasticus 2:1: "Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation." "Then was fulfilled that which was spoken through Jeremiah the prophet." The killing of the children having been set down, here, according to his custom, the Evangelist sets forth the prophecy announcing it, which is Jeremiah 31:15: "A voice was heard in Rama, of lamentation, mourning and weeping, Rachel weeping for her children, and refusing to be comforted for them, because they are not." And it must be noted that, as Jerome says, wherever any authoritative text of the Old Testament is introduced by the apostles and Evangelists, it is not necessary always to render word for word, but as the Holy Spirit gave it to them, sometimes sense for sense, according to our usage. Thus we have Jeremiah 31:15: "A voice was heard on high, of lamentation, mourning and weeping, Rachel weeping for her children, and refusing to be comforted for them, because they are not." And the sense is the same. And it must be considered that, as far as this text is concerned, this is one of those which are introduced in the Gospel, which nevertheless has a literal sense that is a figure of that which was in the New Testament. Hence for its understanding a certain history must be considered, which is read in Judges 19, where it is said that on account of the sin committed regarding the wife of the Levite, almost the whole tribe of Benjamin was destroyed; and it is said that there was the greatest lamentation there, so great that it was heard from Gibeah as far as Rama, twelve miles distant from Bethlehem. This is called Rachel weeping, because she was the mother of Benjamin; and it is a figurative expression, namely, to express the greatness of the sorrow. But this is prophecy concerning the past. In another way it is concerning the future, in two ways. For in one way it can be referred to the captivity of Israel, who, when they were being led into captivity, are said to have wept on the road near Bethlehem; and then Rachel is said to have wept, because she was buried there, Genesis 35:19. And this is said in the same manner of speaking by which a place is said to weep for the evils that happen in that place. The prophet therefore means to say that just as there was the greatest sorrow and mourning when the tribe of Benjamin was destroyed, so another equally great sorrow would come at the time of the captivity. In a third way it is explained thus. The Evangelist takes up the fact of the killing of the innocents and magnifies this sorrow in four ways: from the diffusion of the sorrow, from the multitude of the sorrow, from the matter, and from its inconsolability. He says therefore: "a voice in Rama." There is a certain city in the tribe of Benjamin, Joshua 18:25, and it can be taken for the city of Leah. Here, however, it is taken for "on high"; and it can be explained in two ways. First thus: "a voice," uttered on high, "was heard," because a voice that is in a high place is spread far and wide; Isaiah 40:9: "Get up upon a high mountain, you who bring good tidings to Zion, lift up your voice with strength." Or, it was heard on high, that is, in heaven with God; Ecclesiasticus 35:21: "The prayer of him that humbles himself shall pierce the clouds, and till it come near he will not be comforted, and he will not depart till the Most High regard him." And again: "Do not the tears of the widow run down the cheek, and her cry against him that causes them to fall?" "Weeping": this can be referred to the crying of the slain infants. And "much wailing": this to the weeping of the mothers. Or both to the children: "weeping" insofar as they were snatched up by the soldiers, "wailing" insofar as they were being slain. Greater is the sorrow of the mothers than of the children. Likewise the sorrow of the mothers was persistent, that of the children was brief: on account of which Zechariah 12:10 says: "They shall mourn for him as for an only son, and they shall grieve over him, as the manner is to grieve for the death of a firstborn." Likewise from the matter of the sorrow, because it concerns the death of children. Hence Rachel weeps. But an objection is raised, that Bethlehem was not in the tribe of Benjamin, but in the tribe of Judah, who was the son of Leah. And it is resolved in three ways. First, because Rachel was buried near Bethlehem, Genesis 35:19. And so she wept for the children in the manner by which a place is said to weep; Jeremiah 2:12: "Be astonished, O you heavens, at this, and you gates thereof, be very desolate, says the Lord." Or otherwise. Above it was said that Herod killed the children in Bethlehem, and in all its borders, and so on. Now Bethlehem was on the border of two tribes, namely Judah and Benjamin; hence some of the children of Benjamin were killed: and thus the objection ceases, as Jerome explains. Augustine, however, explains it differently and says that it is customary that when someone has had good fortune, he grieves more when adversities come. Leah and Rachel were sisters, and those who were killed were of the sons of Leah. And thus they were killed bodily, lest they be punished eternally, as in the affair of Gibeah. She is said therefore to weep, seeing her sister's sons being killed and damned. Or by Rachel the Church is signified, because her name is interpreted "seeing God," and the Church sees through faith: she weeps for her children slain, not because they were slain, but because through them she could have acquired others. Or she does not weep on account of the slain, but on account of the slayers. There follows the point concerning the inconsolability of the sorrow: "and she would not." And this is explained in many ways. First, so that it is referred to the people who then were. For comfort is owed as long as some remedy is hoped for; but when it is not hoped for, there is no comfort, as is clear in the case of one despaired of in sickness; and therefore it says, so that it is referred to the opinion of the mothers, "because they are not," that is, because they do not appear; Genesis 37:30: "The child does not appear." Or, she would not be comforted, "because they are not," that is, as if they did not exist: for comfort is owed only concerning evils. Hence according to this it is referred to the opinion of the Church, which holds them as though they reigned; hence, as of those reigning, she rejoices over them, 1 Thessalonians 4:12: "We would not have you ignorant concerning them that sleep, that you be not sorrowful, even as others who have no hope"; or, she would not be comforted concerning the present, but awaits comfort in the future; below, 5:5: "Blessed are they that mourn, for they shall be comforted." Next the recalling of Christ is treated; hence, "Herod being dead, behold, an Angel of the Lord appeared in sleep to Joseph." And first the apparition of the Angel is set forth; second, the command of the Angel; third, the execution of the Angel's command. Concerning the first, three things are set forth. First the time is described; second, the person; third, the manner of the apparition. He says therefore, "Herod being dead": not that Herod who was present at Christ's death, because that one was the son of this one. "Behold, an Angel appeared." It must be noted that every disturbance of the Church, according to the mystery, is ended by the death of persecutors, because "in the perishing of the wicked there shall be praise," Proverbs 11:10. Likewise note that, the unbelief of the Jews being ended, Christ will return to them. Romans 11:26: "And then all Israel shall be saved." "Behold ... appeared." It must be noted that such is the order of Angels and men, that divine illuminations do not come to us except through Angels; Hebrews 1:14: "They are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation." Hence even Christ, according as he was man, willed to be announced through Angels. The manner, at "in sleep, to Joseph in Egypt." The command, at "arise, and take the child." He does not say "son," nor "wife," but "the child," that the dignity of the child might be designated, and the integrity of the mother. In this it is signified that Joseph was not given to her for carnal union, but for service and guardianship. Next he assigns the cause: "for they are dead who sought the life of the child." But it is asked, why does it say "are dead"? For only Herod had died. This is resolved in two ways. First, because this man had done so much evil that the Jews rejoiced at his death: who, foreseeing this, commanded, still living, his sister, that she should have the nobler men among the Jews killed at his death; and these had sought the life of the child along with Herod; and this is "for they are dead who sought the life of the child." Or otherwise: it is the custom of Sacred Scripture to put the plural for the singular: hence "they are dead," that is, "he is dead," and so on. Hence in this, that it says "who sought the life of the child," the error of Apollinaris is destroyed, who said that the divinity was in Christ in place of a soul. The execution of this command is set forth: "who, arising, took the child and his mother"; and concerning this he does two things: first he shows how he returned into the land of Israel; second, which part he avoided; third, to which part he turned aside, at "and being warned in sleep, he withdrew into the parts of Galilee." He says therefore, "who arising." It must be noted that the Angel did not say, "go into the land of Judah," or "into Jerusalem," but universally, "into the land of Israel," under which Galilee too can be comprehended. Hence it can be said that Joseph entered the borders of the land which Judah inhabited. Next is set forth which part he avoided, at "but hearing that Archelaus reigned in Judea." And here the history of Herod must be noted. This Herod had six sons, and before his death he killed Alexander and Aristobulus; but at his death he ordered that Antipater be killed. Hence three remained, among whom Archelaus was the firstborn, and he usurped the kingdom for himself; but at length, accused by the Jews before Caesar Augustus, the kingdom was taken away from him and was divided into four parts, and Archelaus had two, the other two others divided among themselves, so that Herod had one tetrarchy, Philip another, as is found in Luke 3:1. This Archelaus was sent into exile after nine years of his reign. "And being warned in sleep." The Angel had first said that he should go to the land of Israel; but because Joseph had not yet understood, therefore the Angel, who had before revealed it indeterminately, now determines it. And this is: "and being warned ... he withdrew into the parts of Galilee." But to the contrary: just as Archelaus reigned in Judea, so Herod reigned in Galilee. But it must be said that this was immediately after the death of Herod, when Archelaus held the whole, because afterward the division was made. But then it is also asked, why he did not fear Archelaus. It must be said that the seat of the kingdom was in Jerusalem; hence he dwelt there almost always. But it is asked, why in Luke 2:41 it is said that every year they took the child into Jerusalem. And Augustine resolves this, that they went safely on account of the great crowd which then went up; but there would have been danger if he had remained there long. Likewise it is asked, why the Evangelist implies that Joseph came to Nazareth as though by accident, whereas in Luke 2:39 it is said that he had his own dwelling in Nazareth. But it must be said that the Angel had told him to go into the land of Israel, which, strictly taken, did not contain Galilee, nor Nazareth: and thus Joseph understood it; and therefore he was not intending to go to Nazareth. "That it might be fulfilled which was spoken by the prophet: that he shall be called a Nazarene." This is not found written, but it can be said that it is gathered from many places. "Nazarene," therefore, is interpreted "holy": and because Christ is called holy; Daniel 9:24: "Until the Holy One be anointed"; therefore it is significantly said "through the prophet." Or it can be said that by "Nazarene" is interpreted "flourishing"; and this is had in Isaiah 11:1: "A rod shall come forth from the root of Jesse, and a flower shall rise up from his root," etc.; and this agrees with what is said in Song of Songs 2:1: "I am the flower of the field and the lily of the valleys."”

“Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit. II. His political contrivance, notwithstanding this, to take off him that is born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should devour one as well as another. This would be sure work; and thus those that would destroy their own iniquity must be sure to destroy all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake, slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy; Quo plus sunt potae, plus sitiuntur aquae - The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net. Observe, What large measures he took, 1. As to time; He slew all from two years old and under. It is probable that the blessed Jesus was at this time not a year old; yet Herod took in all the infants under two years old, that he might be sure not to miss of his prey. He cares not how many heads fall, which he allows to be innocent, provided that escape not which he supposes to be guilty. 2. As to place; He kills all the male children, not only in Bethlehem, but in all the coasts thereof, in all the villages of that city. This was being overmuch wicked, Ecc 7:17. Hate, an unbridled wrath, armed with an unlawful power, often transports men to the most absurd and unreasonable instances of cruelty. It was no unrighteous thing for God to permit this; every life is forfeited to his justice as soon as it commences; that sin which entered by one man's disobedience, introduced death with it; and we are not to suppose any thing more than that common guilt, we are not to suppose that these children were sinners above all that were in Israel, because they suffered such things. God's judgments are a great deep. The diseases and deaths of little children are proofs of original sin. But we must look upon this murder of the infants under another character: it was their martyrdom. How early did persecution commence against Christ and his kingdom! Think ye that he came to send peace on the earth? No, but a sword, such a sword as this, Mat 10:34, Mat 10:35. A passive testimony was hereby given to the Lord Jesus. As when he was in the womb, he was witnessed to by a child's leaping in the womb for joy at his approach, so now, at two years old, he had contemporary witnesses to him of the same age. They shed their blood for him, who afterwards shed his for them. These were the infantry of the noble army of martyrs. If these infants were thus baptized with blood, though it were their own, into the church triumphant, it could not be said but that, with what they got in heaven, they were abundantly recompensed for what they lost on earth. Out of the mouths of these babes and sucklings God did perfect his praise; otherwise, it is not good to the Almighty that he should thus afflict. The tradition of the Greek church (and we have it in the Aethiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus Caesar heard that Herod, among the children he order to be slain under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded - the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out - one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure. Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven laughs at him, and has him in derision. Whatever crafty cruel devices are in men's hearts, the counsel of the Lord shall stand. III. The fulfilling of scripture in this (Mat 2:17, Mat 2:18); Then was fulfilled that prophecy (Jer 31:15), A voice was heard in Ramah. See and adore the fulness of the scripture! That prediction was accomplished in Jeremiah's time, when Nebuzaradan, after he had destroyed Jerusalem, brought all his prisoners to Ramah (Jer 40:1), and there disposed of them as he pleased, for the sword, or for captivity. Then was the cry in Ramah heard to Bethlehem (for those two cities, the one in Judah's lot, and the other in Benjamin's, were not far asunder); but now the prophecy is again fulfilled in the great sorrow that was for the death of these infants. The scripture was fulfilled, 1. In the place of this mourning. The noise of it was heard from Bethlehem to Ramah; for Herod's cruelty extended itself to all the coasts of Bethlehem, even into the lot of Benjamin, among the children of Rachel. Some think the country about Bethlehem was called Rachel, because there she died, and was buried. Rachel's sepulchre was hard by Bethlehem, Gen 35:16, Gen 35:19. Compare Sa1 10:2. Rachel had her heart much set upon children: the son she died in travail of she called Benoni - the son of her sorrow. These mothers were like Rachel, lived near Rachel's grave, and many of them descended from Rachel; and therefore their lamentations are elegantly represented by Rachel's weeping. 2. In the degree of this mourning. It was lamentation and mourning, and great mourning; all little enough to express the sense they had of this aggravated calamity. There was a great cry in Egypt when the first-born were slain, and so there was here when the youngest was slain; for whom we naturally have a particular tenderness. Here was a representation of this world we live in. We hear in it lamentation, and weeping, and mourning, and see the tears of the oppressed, some upon one account, and some upon another. Our ways lie through a vale of tears. This sorrow was so great, that they would not be comforted. They hardened themselves in it, and took a pleasure in their grief. Blessed be God, there is no occasion of grief in this world, no, not that which is supplied by sin itself, that will justify us in refusing to be comforted! They would not be comforted, because they are not, that is, they are not in the land of the living, are not as they were, in their mothers' embraces. If, indeed, they were not, there might be some excuse for sorrowing as though we had no hope; but we know they are not lost, but gone before; if we forget that they are, we lose the best ground of our comfort, Th1 4:13. Some make this grief of the Bethlehemites to be a judgment upon them for their contempt of Christ. They that would not rejoice for the birth of the Son of God, are justly made to weep for the death of their own sons; for they only wondered at the tidings the shepherds brought them, but did not welcome them. The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows, Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.”

“Then Herod, when he saw that he was mocked,.... Herod, having waited a proper time for the return of the wise men, and they not coming, concluded he was tricked by them; though, no doubt, when they promised to return, and bring him word how things were, they seriously meant and designed a performance; but having met with a divine oracle, which ordered them another way, they thought it most advisable to obey God rather than man. Upon this, Herod was exceeding wroth; partly at the usage he met with from the wise men, who according to his apprehension had put a trick upon him; and chiefly because his scheme was broke, which was by them to come at the knowledge and sight of the young child, and privately dispatch him: and now he might fear, which increased his wrath, that the child would escape his hands, and in time be set up for king, to the prejudice of him and his family; wherefore, to prevent this, if possible, he sent forth his officers and soldiers, of his own will, without any show of law or justice, acting herein as an absolute and tyrannical prince, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under. A most cruel and barbarous action, and agrees with the character given of him, that he was in the beginning of his reign, and it seems too in the latter end of it, , "a bloody and deceitful man" (n): he slew, or ordered to be slain, "children", infants who had done him no injury, nor were capable of doing any, and whose parents also had not disobliged him; he slew the infants at Bethlehem, because this was the place of the Messiah's birth, the knowledge of which he had got from the chief priests and scribes; he slew all of them, that there might be no possibility of the young child's escaping: and lest it should by any means escape to a neighbouring town or village, he slew all the children in all the coasts thereof, in all the territories of Bethlehem, in all the towns and villages around it, as many as were from two years old and under: for of such an age he supposed the newborn king to be; he knew he must be near that age, but could not exceed it, according to the time which he had diligently inquired of the wise men; of the appearing of the star to them, and when they concluded this great and famous prince was born. This cruel murder of the infants seems to be hinted at by Josephus (o), where he says, that "many slaughters followed the prediction of a new king"; and is more manifestly referred to by Macrobins, a Heathen author, though the story is mixed and confounded with other things; who reports (p), that "when Augustus heard, that among the children under two years of age, whom Herod king of the Jews ordered to be slain in Syria, that his son was also killed, said, it was better to be Herod's hog than his son.'' Killing of infants as soon as born, or while in their cradles, is by the Jews ascribed to one Lilith, which, R. Elias (q) says, is the name of a devil, which kills children; and indeed such an action is truly a diabolical one. (n) Ganz. Tzemach David, par. 1. fol. 25. 1. (o) Antiq. l. 17. c. 3. (p) Saturnal. l. 2. c. 4. (q) Methurgemau in voce Vid. Buxtorf. Lexicon Rab. in cadem voce & Synagog. Jud. c. 4. p. 80.”

“By this example, we learn how great credit we owe to the Church in canonizing saints, and celebrating their holydays: by whose only warrant, without any word of Scripture, these holy Innocents have been honoured as martyrs, and their holyday kept ever since the apostles’ time, although they died not voluntarily, nor all, perhaps, circumcised, and some even children of pagans. (St. Augustine, ep. 28. Origen, hom. iii. in diversos.) (Bristow)”

“Then Herod, &c.--As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home. when he saw that he was mocked--was trifled with. of the wise men--No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong (Psa 2:4; Job 5:12-13). That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine--as cunning and as unscrupulous as thyself--when the Pharisees warned Him to depart, for Herod would seek to kill Him--"Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" (Luk 13:32-33). Bitter satire! was exceeding wroth--To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he sent forth--a band of hired murderers. and slew all the children--male children. that were in Bethlehem, and in all the coasts thereof--environs. from two years old and under, according to the time which he had diligently--carefully. inquired of the wise men--In this ferocious step Herod was like himself--as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough--until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by JOSEPHUS, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which JOSEPHUS has recorded of him, it is unreasonable to make anything of his silence on this.”

“When the infant Jesus had subdued the Magi, not by the might of His flesh, but the grace of His Spirit, Herod was exceeding wrath, that they whom he sitting on his throne had no power to move, were obedient to an Infant lying in a manger. Then by their contempt of him the Magi gave further cause of wrath. For when kings’ wrath is stirred by fear for their crowns, it is a great and inextinguishable wrath. But what did he? He sent and slew all the children. As a wounded beast rends whatsoever meeteth it as if the cause of its smart, so he mocked by the Magi spent his fury on children. He said to himself in his fury, ‘Surely the Magi have found the Child whom they said should be King;’ for a king in fear for his crown fears all things, suspects all. Then he sent and slew all those infants, that he might secure one among so many.”