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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 2:13–15. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here Christ's flight into Egypt to avoid the cruelty of Herod, and this was the effect of the wise men's enquiry after him; for, before that, the obscurity he lay in was his protection. It was but little respect (compared with what should have been) that was paid to Christ in his infancy: yet even that, instead of honouring him among his people, did but expose him.
Now here observe, 1. The command given to Joseph concerning it, Mat 2:13. Joseph knew neither the danger the child was in, nor how to escape it; but God by an angel, tells him both in a dream, as before he directed him in like manner what to do, Mat 1:20. Joseph, before his alliance to Christ, had not been wont to converse with angels as now. Note, those that are spiritually related to Christ by faith have that communion and correspondence with Heaven which before they were strangers to.
1.Joseph is here told what their danger was: Herod will seek the young child to destroy him. Note, God is acquainted with all the cruel projects and purposes of the enemies of his church. I know thy rage against me, saith God to Sennacherib, Isa 37:28. How early was the blessed Jesus involved in trouble! Usually, even those whose riper years are attended with toils and perils have a peaceable and quiet infancy; but it was not so with the blessed Jesus: his life and sufferings began together; he was born a man striven with, as Jeremiah was (Jer 15:10), who was sanctified from the womb, Jer 1:5. Both Christ the head, and the church his body, agree in saying, Many a time have they afflicted me, from my youth up. Pharaoh's cruelty fastens upon the Hebrews' children, and a great red dragon stands ready to devour the man-child as soon as it should be born, Rev 12:4.
2.He is directed what to do, to escape the danger; Take the young child, and flee into Egypt. Thus early must Christ give an example to his own rule (Mat 10:23): When they persecute you in one city, flee to another. He that came to die for us, when his hour was not yet come, fled for his own safety. Self-preservation, being a branch of the law of nature, is eminently a part of the law of God. Flee; but why into Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the people of God; it had been a house of bondage to Israel, and particularly cruel to the infants of Israel; in Egypt, as much as in Ramah, Rachel had been weeping for her children; yet that is appointed to be a place of refuge to the hold child Jesus. Note, God, when he pleases, can make the worst of places serve the best of purposes; for the earth is the Lord's, he makes what use he pleases of it: sometimes the earth helps the woman Rev 12:16. God, who made Moab a shelter to his outcasts, makes Egypt a refuge for his Son. This may be considered,
(1.)As a trial of faith of Joseph and Mary. They might be tempted to think, "If this child be the Son of God, as we are told he is, has he no other way to secure himself from a man that is a worm, than by such a mean and inglorious retreat as this? Cannot he summon legions of angels to be his life-guard, or cherubim with flaming swords to keep this tree of life? Cannot he strike Herod dead, or wither the hand that is stretched out against him, and so save us the trouble of this remove?" They had been lately told that he should be the glory of his people Israel; and is the land of Israel so soon become too hot for him? But we find not that they made any such objections; their faith, being tried, was found firm, they believe this is the Son of God, though they see no miracle wrought for his preservation; but they are put to the use of ordinary means. Joseph had great honour put upon him in being the husband of the blessed virgin; but that honour has trouble attending it, as all honours have in this world; Joseph must take the young child, and carry him into Egypt; and now it appeared how well God had provided for the young child and his mother, in appointing Joseph to stand in so near a relation to them; now the gold which the wise men brought would stand them in stead to bear their charges. God foresees his people's distresses, and provides against them beforehand. God intimates the continuance of his care and guidance, when he saith, Be thou there until I bring thee word, so that he must expect to hear from God again, and not stir without fresh orders. Thus God will keep his people still in a dependence upon him.
(2.)As an instance of the humiliation of our Lord Jesus. As there was no room for him in the inn in Bethlehem, so there was no quiet room for him in the land of Judea. Thus was he banished from the earthly Canaan, that we, who for sin were banished from the heavenly Canaan, might not be for ever expelled. If we and our infants be at any time in straits, let us remember the straits Christ in his infancy was brought into, and be reconciled to them.
(3.)As a token of God's displeasure against the Jews, who took so little notice of him; justly does he leave those who have slighted him. We have also here an earnest of his favour to the Gentiles, to whom the apostles were to bring the gospel when the Jews rejected it. If Egypt entertain Christ when he is forced out of Judea, it will not be long ere it be said, Blessed be Egypt my people, Isa 19:25.
II.Joseph's obedience to this command, Mat 2:14.
The journey would be inconvenient and perilous both to the young child and to his mother; they were but poorly provided for it, and were likely to meet with cold entertainment in Egypt: yet Joseph was not disobedient to the heavenly vision, made no objection, nor was dilatory in his disobedience. As soon as he had received his orders, he immediately arose, and went away by night, the same night, as it should seem, that he received the orders. Note, Those that would make sure work of their obedience must make quick work of it. Now Joseph went out, as his father Abraham did, with an implicit dependence upon God, not knowing whither he went, Heb 11:8. Joseph and his wife, having little, had little to care of in this remove. An abundance encumbers a necessary flight. If rich people have the advantage of the poor while they possess what they have, the poor have the advantage of the rich when they are called to part with it.
Joseph took the young child and his mother. Some observe, that the young child is put first, as the principal person, and Mary is called, not the wife of Joseph, but, which was her great dignity, the mother of the young child. This was not the first Joseph that was driven from Canaan to Egypt for a shelter from the anger of his brethren; this Joseph ought to be welcome there for the sake of that.
If we may credit tradition, at their entrance into Egypt, happening to go into a temple, all the images of their gods were overthrown by an invisible power, and fell, like Dagon before the ark, according to that prophecy, The Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Isa 19:1. They continued in Egypt till the death of Herod, which, some think, was seven years, others think, not so many months. There they were at a distance from the temple and the service of it, and in the midst of idolaters; but God sent them thither, and will have mercy, and not sacrifice. Though they were far from the temple of the Lord, they had with them the Lord of the temple. A forced absence from God's ordinances, and a forced presence with wicked people, may be the lot, are not the sin, yet cannot but be the grief, of good people.
III.The fulfilling of the scripture in a this - that scripture (Hos 11:1), Out of Egypt have I called my son.
Of all the evangelists, Matthew takes most notice of the fulfilling of the scripture in what concerned Christ, because his gospel was first published among the Jews, with whom that would add much strength and lustre to it. Now this word of the prophet undoubtedly referred to the deliverance of Israel out of Egypt, in which God owned them for his son, his first-born (Exo 4:22); but it is here applied, by way of analogy, to Christ, the Head of the church. Note, The scripture has many accomplishments, so full and copious is it, and so well ordered in all things. God is every day fulfilling the scripture. Scripture is not of private interpretation: we must give it its full latitude. "When Israel was a child, then I loved him; and, though I loved him, I suffered him to be a great while in Egypt; but, because I loved him, in due time I called him out of Egypt." They that read this must, in their thoughts, not only look back, but look forward; that which has been shall be again (Ecc 1:9); and the manner of expression intimates this; for it is not said, I called him, but I called my son, out of Egypt. Note, It is no new thing for God's sons to be in Egypt, in a strange land, in a house of bondage; but they shall be fetched out. They may be hid in Egypt, but they shall not be left there. All the elect of God, being by nature children of wrath, are born in a spiritual Egypt, and in conversion are effectually called out. It might be objected against Christ that he had been in Egypt. Must the Sun of righteousness arise out of that land of darkness! But this shows that to be no strange thing; Israel was brought out of Egypt, to be advanced to the highest honours; and this is but doing the same thing.
Historical interpretation
Five Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused wife; but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus.
Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judæa goes to be cherished among nations given to the vainest superstitions.
Now the angel having thus appeared, talks not with Mary, but with Joseph; and what saith he? "Arise, and take the young Child and His mother." Here, he saith not any more, "thy wife," but "His mother." For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but "take the young Child and His mother, and flee into Egypt;" and he mentions the cause of the flight: "For Herod," saith he, "will seek the young Child's life."
Joseph, when he had heard these things, was not offended, neither did he say, "The thing is hard to understand: Didst thou not say just now, that He should 'save His people?' and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise." Nay, none of these things doth he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: "Be thou there until I tell thee." But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.
And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; "For Herod," saith he, "is seeking the young Child's life," and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.
Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.
And if the Jews should raise a question touching the prophecy, and say, that the words, "Out of Egypt have I called my Son," were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, "I will divide them," saith He, "in Jacob, and scatter them in Israel." And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, "Be lord over thy brother, and let thy father's sons worship thee," had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again?), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? or He that is a Son by nature, and honors Him that begat Him? So that, except this man had come, the prophecy would not have received its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, "that it might be fulfilled;" implying that it would not have been fulfilled, unless He had come.
And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people's supreme endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, "Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit"), He makes this pre-eminence belong to the Virgin likewise.
"And when they were departed, behold, an angel appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt."
There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.
For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked, had He done all in a manner becoming His Godhead, and according to His own power?
As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power.
See how immediately on His birth the tyrant is furious against Him, and the mother with her Child is driven into foreign lands. So should you in the beginning of your spiritual career seem to have tribulation, you need not to be discouraged, but bear all things manfully, having this example.
It is a law of prophecy, that in a thousand places many things are said of some and fulfilled of others. As it is said of Simeon and Levi, I will divide them in Jacob, and scatter them in Israel; (Gen. 49:7.) which was fulfilled not in themselves, but in their descendants. So here Christ is by nature the Son of God, and so the prophecy is fulfilled in Him.
Rather, however, both the people and the patriarch, going down thither, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.
At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, "Flee into Egypt," did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, are come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.
But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself hath mentioned the cause, saying, "That it might be fulfilled, Out of Egypt have I called my Son." And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.
And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that thou, hearing these things (supposing thee thought worthy to minister to any spiritual matter, and then to see thyself suffering incurable ills, and enduring countless dangers), shouldest not be greatly troubled, nor say, "What can this be? yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment:" but that having this example, thou mightest bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them.
(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.
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.
(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.)
(Serm. 218. App.) Hear the sacrament of a great mystery. Moses before had shut up the light of day from the traitors the Egyptians; Christ by going down thither brought back light to them that sate in darkness. He fled that he might enlighten them, not that he might escape his foes.
The miserable tyrant supposed that by the Saviour's coming he should be thrust from his royal throne. But it was not so; Christ came not to hurt others' dignity, but to bestow His own on others.
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.
It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.
He says not, 'the Mother and her young Child,' but, the young Child and His mother; for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly. But why into Egypt? The Lord, who keepeth not His anger for ever, remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life.
The straitness of every persecution may be called night—the relief from it in like manner, day.
By this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations.
Isaiah had foretold this flight into Egypt. Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt. (Is. 19:1.) It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, that it might be fulfilled, &c.
In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.
(Hom. in. Nat. Innocent.) The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, When they shall persecute you in one city, flee ye to another, first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven.
Here Matthew omits the day of purification when the first-born must be presented in the Temple with a lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt.
For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened.
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Summary
Matthew 2:14 records the immediate and decisive action of Joseph, who, in response to a divine warning, took the young child Jesus and his mother Mary by night and departed into Egypt. This urgent flight was a necessary measure to protect the infant Messiah from the murderous intent of King Herod, simultaneously fulfilling ancient prophecy and demonstrating God's sovereign protection over His Son.
Context
Literary Context
This verse is a direct continuation of the narrative in Matthew 2:13, where an angel of the Lord appeared to Joseph in a dream, commanding him to flee to Egypt with Jesus and Mary because Herod intended to kill the child. It follows the visit of the Magi (Matthew 2:1-12) which provoked Herod's jealousy and fear, setting in motion his violent plan. Joseph's swift obedience in Matthew 2:14 is crucial, ensuring the safety of the Holy Family and paving the way for their eventual return to Nazareth after Herod's death, as detailed in Matthew 2:19-23. This event is integral to Matthew's infancy narrative, which consistently highlights Jesus' identity as the Messiah and the fulfillment of Old Testament prophecy.
Historical & Cultural Context
King Herod the Great was a notoriously paranoid and ruthless ruler, known for eliminating perceived threats to his throne, even within his own family. His reaction to the news of a "King of the Jews" being born (Matthew 2:2) was entirely consistent with his character. Egypt, being outside Herod's jurisdiction and relatively close to Judea, served as a natural and safe haven for those fleeing persecution. Historically, Egypt had a significant Jewish diaspora population, which would have provided some level of community and support for the Holy Family. The detail "by night" underscores the extreme urgency and danger of their situation, as travel under the cover of darkness would have offered greater secrecy and protection from Herod's agents.
Key Themes
The flight to Egypt powerfully illustrates several key themes central to Matthew's Gospel and the broader biblical narrative. Firstly, it showcases Divine Providence and Protection, demonstrating God's active and unwavering commitment to safeguarding His Son and ensuring the unfolding of His redemptive plan, even in the face of grave human evil. Secondly, Obedience to God's Will is a prominent theme, with Joseph serving as an exemplary figure. His consistent and immediate obedience to divine instructions, from taking Mary as his wife (Matthew 1:24) to fleeing to Egypt, highlights the importance of trusting and acting upon God's guidance. Finally, and perhaps most significantly for Matthew, this event underscores the Fulfillment of Prophecy. Matthew explicitly connects the flight to Egypt and the subsequent return to Hosea 11:1, "Out of Egypt have I called my son," thereby affirming Jesus' identity as the true Son of God and the long-awaited Messiah, whose life perfectly aligns with God's foretold plan.
Exposition and Analysis
Key Word Analysis
This word signifies more than merely getting up from a sleeping position; it conveys a sense of rousing oneself to decisive action. In this context, it emphasizes Joseph's immediate and resolute response to the angelic warning, indicating a swift and purposeful movement rather than a leisurely awakening.
This verb implies receiving someone into close association, care, or protection. Joseph "took" the young child and his mother not just to accompany them, but to assume responsibility for their safety and well-being, highlighting his role as their guardian and protector under divine instruction.
This word means to retire, withdraw, or go away, often implying a strategic retreat or flight for safety. It perfectly captures the urgent and necessary nature of their journey, emphasizing that their movement was a withdrawal from danger rather than a simple change of location.
The mention of "night" underscores the perilous and clandestine nature of their departure. It suggests urgency, secrecy, and the need to avoid detection, further highlighting the immediate threat posed by Herod and the seriousness of the divine command.
Verse Breakdown
"When he arose"
This phrase emphasizes Joseph's prompt and unhesitating obedience to the angelic command. There was no delay or questioning; upon receiving the divine instruction, Joseph immediately prepared to act, demonstrating profound faith and trust in God's leading.
"he took the young child and his mother by night"
This clause reveals the precious cargo Joseph was charged with protecting—the infant Jesus and his mother, Mary. The phrase "by night" conveys the extreme urgency and danger of the situation, indicating that the departure was clandestine and hurried, necessary to evade Herod's murderous intentions and ensure their safety under the cover of darkness.
"and departed into Egypt"
This specifies their destination, a foreign land outside Herod's jurisdiction. Egypt, ironically a place of bondage for Israel in the Old Testament, now becomes a place of refuge for the Messiah, illustrating God's sovereign hand in guiding His people even through unexpected paths to fulfill His ultimate purposes.
Literary Devices
Matthew's concise narration in Matthew 2:14 employs several effective literary devices. The immediate action depicted, "When he arose, he took... by night, and departed," exemplifies Narrative Economy, conveying urgency and decisive obedience without superfluous detail. The flight itself serves as Symbolism, with Egypt, the land of Israel's past bondage, ironically becoming a place of freedom and safety for the Messiah. This event also functions as Foreshadowing, as the early threat to Jesus' life anticipates the constant opposition He would face throughout His ministry, ultimately leading to His crucifixion. Furthermore, the entire episode, particularly in light of Herod's subsequent actions, highlights Dramatic Irony: Herod's desperate attempts to thwart God's plan ultimately contribute to its fulfillment, as Jesus' life continues to unfold according to divine prophecy.
Theological and Thematic Connections
The flight to Egypt in Matthew 2:14 stands as a powerful testament to God's meticulous providence and His unwavering commitment to His redemptive plan. It underscores that even the most vulnerable stages of the Messiah's life were under divine protection, demonstrating that God actively intervenes to safeguard His purposes and His people from the schemes of evil. Joseph's immediate and unquestioning obedience serves as a profound model of faith, illustrating that true trust in God often requires stepping into the unknown, leaving behind comfort and familiarity in response to divine leading. This event also reinforces Matthew's overarching theme of Jesus as the fulfillment of Old Testament prophecy, positioning Him as the true Israel, called "out of Egypt" just as the nation was, but ultimately to bring a greater deliverance.
Reflection and Application
Matthew 2:14 offers profound lessons for contemporary believers, reminding us that God's protective hand is sovereign over all circumstances, even those fraught with danger and uncertainty. Joseph's swift and unquestioning obedience, despite the immense disruption and potential hardship of fleeing to a foreign land, challenges us to examine our own responses to God's guidance. Are we willing to step out in faith when His path seems illogical, inconvenient, or even perilous? This passage encourages us to trust that God is always working behind the scenes, orchestrating events to fulfill His ultimate purposes, even when we cannot see the full picture. It invites us to find our refuge in Him, knowing that He is faithful to guard and guide those who commit their way to Him, providing safety and direction even in the darkest of nights.
Questions for Reflection
FAQ
Why did Joseph and Mary flee to Egypt specifically?
Joseph and Mary fled to Egypt primarily because it was a safe haven outside the jurisdiction of King Herod the Great. Herod, fearing a rival to his throne, sought to kill the newborn "King of the Jews" (Matthew 2:13). Egypt was a natural choice due to its geographical proximity to Judea, making it accessible for a quick escape. Furthermore, there was a significant Jewish diaspora population in Egypt, particularly in Alexandria, which would have provided a degree of cultural familiarity and potential support for the Holy Family. The flight also served to fulfill Old Testament prophecy, as Matthew explicitly states in Matthew 2:15 that it fulfilled what was spoken by the Lord through the prophet: "Out of Egypt I called My Son" (Hosea 11:1).
How long did the Holy Family stay in Egypt?
The Bible does not specify the exact duration of their stay in Egypt. However, Matthew 2:19 indicates that they remained there until the death of Herod. Historical records suggest Herod the Great died in 4 BC. Given that Jesus was likely born between 6-4 BC, their stay in Egypt would have been relatively short, possibly a few months to a couple of years, depending on the precise timing of Herod's death relative to their arrival.
What is the significance of the flight to Egypt in relation to the Old Testament?
The flight to Egypt holds profound significance in relation to the Old Testament, primarily because it fulfills the prophecy found in Hosea 11:1: "Out of Egypt I called My Son." Matthew highlights this fulfillment in Matthew 2:15. This connection positions Jesus as the true and ultimate Israel, recapitulating the nation's history. Just as Israel was called out of Egypt in the Exodus, so too is God's Son called out of Egypt, but with a new and greater purpose—to bring salvation to humanity. This event underscores Jesus' identity as the Messiah who embodies and completes the story of God's people.
Christ-Centered Fulfillment
The flight of the Holy Family to Egypt, as recounted in Matthew 2:14, is deeply significant in its Christ-centered fulfillment. Jesus, the Son of God, experiences an early life marked by vulnerability and exile, mirroring the plight of humanity and foreshadowing His ultimate journey of suffering for our sake. His forced departure to Egypt, a land of historical bondage for Israel, symbolically positions Him as the true Israel, recapitulating the nation's experience but ultimately leading to a greater deliverance. This early escape from Herod's murderous intent foreshadows Jesus' ultimate victory over all the powers of darkness and death. He who was protected as a child would later willingly lay down His life, becoming the Lamb of God who takes away the sin of the world, enduring the ultimate "exile" from God's presence on the cross so that humanity might be reconciled. His journey to Egypt, a place of temporary refuge, points to His greater work of providing eternal refuge and salvation for all who trust in Him, demonstrating that even in His infancy, Christ was already on the path to becoming our Deliverer and the fulfillment of God's redemptive plan (Hebrews 2:14-15; Philippians 2:5-8).