Mateus 2

Jerome · Comentário Patrístico (catena)

Mateus 2:1-2

[(as quoted by Aquinas, AD 1274)] We think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judæa.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judæa?' But 'Judah' is written, because there is another Bethlehem in Galilee. They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldæans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem? — Catena Aurea by Aquinas

Mateus 2:1-12

Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12). — St. Jerome, Commentary on Daniel, CHAPTER TWO

Mateus 2:2-4

(Chapter 2, Verses 2 and following) For we have seen his star in the East, and have come to worship him. When King Herod heard this, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. To confound the Jews and make them understand the birth of Christ from the Gentiles, a star rises in the East, which the successors of Balaam, through prophecy, had known. Read the book of Numbers (Chapter XXIV). The magi, however, were guided by a star to Judea, so that when questioned by the priests, they would be able to give an account of the coming of Christ. — Commentary on Matthew

Mateus 2:5

(Verse 5) But they said to him: in Bethlehem of Judea. For thus it is written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah. For from you shall come forth a ruler, who will shepherd my people Israel. This is an error of the scribes. We think that it was first written by the evangelist, as we read in the Hebrew itself, 'of Judah,' not 'of Judea.' For what other Bethlehem of the nations is there, that it should be distinguished here as 'of Judea'? But it is called Judaea for this reason, because there is another Bethleem in Galilee. Read the book of Joshua the son of Nun (Joshua 19). Finally, even in the testimony itself, which is taken from the prophecy of Micah, it is written thus: And you, O Bethlehem, land of Judah (Micah 5:2). — Commentary on Matthew

Mateus 2:5

[(as quoted by Aquinas, AD 1274)] (Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, 'Bethlehem in the land of Judah.' — Catena Aurea by Aquinas

Mateus 2:6

[(as quoted by Aquinas, AD 1274)] (in Mich. v. 2.) The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, His goings forth are of old. In the beginning was the Word. — Catena Aurea by Aquinas

Mateus 2:11

(Verse 11.) And opening their treasures, they offered him gifts, gold, frankincense, and myrrh. The presbyter Juvencus beautifully captures the significance of the gifts in one verse. Thus, they bring gifts of gold, myrrh, and incense to the king, the people, and the God. And having received an answer in a dream, they returned to their own country by another way, so as not to go back to Herod. Those who had presented gifts to the Lord subsequently received a response. However, the response (which is called χρηματισθέντες in Greek) was not made through an angel, but through the Lord Himself, in order to demonstrate the privilege of Joseph's merits. They returned by another way because they were not to mix with the unfaithfulness and treachery of the Jews. — Commentary on Matthew

Mateus 2:12

[(as quoted by Aquinas, AD 1274)] They had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek 'having received a response') is given not by an Angel, but by the Lord Himself, to show the high privilege granted to the merit of Joseph. — Catena Aurea by Aquinas

Mateus 2:13-14

[(as quoted by Aquinas, AD 1274)] When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judæa, the Gospel speaks of no light, no darkness. — Catena Aurea by Aquinas

Mateus 2:13-14

(Vers. 13, 14.) Behold, an angel of the Lord appeared to Joseph in a dream, saying: Rise and take the child and his mother, and flee into Egypt, and stay there until I tell you. For it will come to pass that Herod will seek the child to destroy him. So Joseph rose and took the child and his mother by night, and went to Egypt; and he stayed there until the death of Herod. When he takes the child and his mother to go to Egypt, he takes them by night and in darkness; but when he returns to Judea, neither night nor darkness are mentioned in the Gospel. — Commentary on Matthew

Mateus 2:15

Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist "Out of Egypt have I called my son," and "for he shall be called a Nazarene." — Lives of Illustrious Men, Chapter 3

Mateus 2:15

[(as quoted by Aquinas, AD 1274)] (Epist. 57.7.) This is not in the LXX; but in Osee according to the genuine Hebrew text we read; Israel is my child, and I have loved him, and, from Egypt have I called my Son; where the LXX render, Israel is my child, and I have loved him, and called my sons out of Egypt. (In Osee 11:2.) The Evangelist cites this text, because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshewn in such a manner, that the thread of history is never broken. Let those who deny the authenticity of the Hebrew copies, show us this passage in the LXX, and when they have failed to find it, we will show it them in the Hebrew. We may also explain it in another way, by considering it as quoted from Numbers, God brought him out of Egypt; his glory is as it were that of a unicorn. (Num. 23:22.) — Catena Aurea by Aquinas

Mateus 2:15-16

(Verse 15, 16.) So that what was spoken by the Lord through the prophet might be fulfilled, saying: Out of Egypt I called my son. Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time that he had ascertained from the wise men. Let those who deny the truth of the Hebrew scriptures answer where this is read in the Septuagint translators. But since they did not find it, we will tell them it is written in the prophet Hosea (Chapter 11), as they can also confirm with the copies we recently published. However, we can reconcile (or console) this passage differently for the contentious, whose behavior the Apostle Paul denies having. And we present the testimony from Numbers, with Balaam saying: God has called him out of Egypt; His glory is like a unicorn (Numbers 23:22). — Commentary on Matthew

Mateus 2:17-18

(Vers. 17 seqq.) Then was fulfilled what was spoken by the prophet Jeremiah, saying: A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they are no more (Jerem. XXXI, 15). From Rachel was born Benjamin, in whose tribe Bethlehem is not (Genes. XXXV). Therefore, it is asked how Rachel mourns the sons of Judah, that is, Bethlehem, as if they were her own. We will answer briefly, because she is buried near Bethlehem in Ephrath, and from the maternal womb, she received the name of the mother's lodging. Whether because Judah and Benjamin were two joined tribes, and Herod had ordered not only the killing of children in Bethlehem, but also in all its borders. By the slaughter of Bethlehem, we understand that many from Benjamin were also killed. But she wept for her children, and she did not receive consolation, according to a twofold interpretation. Either because she considered them dead for eternity, or because she did not want to console herself about those whom she knew would survive. But what is said in Rama, let us not think that this is the name of a place, near Gabaa, but 'rama' is interpreted as 'an elevated place', so the meaning is: A voice was heard in an elevated place, that is, far and wide dispersed. — Commentary on Matthew

Mateus 2:17-18

[(as quoted by Aquinas, AD 1274)] (In Hierem. 31:15.) This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shows that the Evangelists and Apostles did not follow any one's translation, but according to the Hebrew manner expressed in their own words what they had read in Hebrew. By Ramah we need not suppose that the town of that name near Gibeah is meant; but take it as signifying 'high.' A voice was heard 'aloft,' that is, spread far and wide.' Rachel's son was Benjamin, in which tribe Bethlehem is not situated. How then does Rachel weep for the children of Judah as if they were her own? We answer briefly. She was buried near Bethlehem in Ephrata, and was regarded as the mother, because her body was there entertained. Or, as the two tribes of Judah and Benjamin were contiguous, and Herod's command extended to the coasts of Bethlehem as well as to the town itself, we may suppose that many were slain in Benjamin. This may be understood in two ways; either she thought them dead for all eternity, so that no consolation could comfort her; or, she desired not to receive any comfort for those who she knew had gone into life eternal. — Catena Aurea by Aquinas

Mateus 2:19-20

[(as quoted by Aquinas, AD 1274)] Many here err from ignorance of history, supposing the Herod who mocked our Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus. From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time. — Catena Aurea by Aquinas

Mateus 2:19-20

But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying: Rise, take the child and his mother, and go to the land of Israel. — Commentary on Matthew

Mateus 2:20

(Verse 20) For those who sought the child's life are dead. From this we understand that not only Herod, but also the priests and scribes at the same time had planned the death of the Lord. — Commentary on Matthew

Mateus 2:21

(Verse 21.) He rose and took the child and his mother, and came into the land of Israel. He did not say, 'I took my son and my wife,' but the child and his mother, as if a foster father, not a husband. — Commentary on Matthew

Mateus 2:22

(Verse 22) But hearing that Archelaus was reigning in Judea, in place of his father Herod, he was afraid to go there. And being warned in a dream, he withdrew to the region of Galilee. Many fall into error due to ignorance of history, thinking that he is the same Herod who mocked the Lord in his passion, and who is reported to be dead now. Therefore, this Herod, who later became friends with Pilate, is the son of that Herod, the brother of Archelaus; and Tiberius Caesar himself, the city of Lugdunum, which is in Gaul, banished him, and made his brother Herod successor to the kingdom. Read the story of Joseph. — Commentary on Matthew

Mateus 2:23

(Verse 23) And coming, he lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene. If he had set a fixed example from the Scriptures, he would never have said, what was spoken by the prophets; but simply, what was spoken by the prophet: but now, calling them prophets in the plural, he shows that he did not take words from the Scriptures, but the meaning. Nazarene, interprets as holy. But all Scripture testifies that the Lord would be holy. We can also say in another way, that even in the same words, according to the Hebrew truth, it is written in Isaiah: There shall come forth a rod out of the stem of Jesse, and a Nazarene shall rise out of his roots (Isa. 11:1). — Commentary on Matthew

Mateus 2:23

[(as quoted by Aquinas, AD 1274)] Had he meant to quote a particular text, he would not have written 'Prophets,' but 'the Prophet.' By thus using the plural he evidently does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted 'Holyd,' and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah (c. 11:1.) rendered to the strict letter of the Hebrew. There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His rootse. — Catena Aurea by Aquinas