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Public-domain commentary
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.
Joseph therefore was commanded to accept this boy about whom Isaiah had said, “For a boy has been born to you; a son has been given to you, whose rule has extended over his shoulders.” Now he said “a son has been given to you” because Christ the Lord was born as a boy and was counted a son of Joseph and Mary. As to his going down into Egypt, Isaiah predicted this long before the fact when he said, “Behold, the Lord sits atop a swift cloud and will come into Egypt.” By this statement the promise of the Lord’s incarnation was clearly revealed. Since the Lord himself is invoked as “arising from on high, the sunlight of justice,” it is right that he would come on a swift cloud. By this Isaiah means he would come in a hallowed body, a body weighed down by no sin and through which he covered the light of his own majesty with the envelope of the cloud of his body. Hosea as well points to this very fact when he says, “The king of Israel has been thrown down. Because Israel was small, I took delight in him. And I called my son from Egypt.”19After Egypt’s ancient, grave sin, after many blows had been divinely inflicted upon it, God the omnipotent Father, moved by devotion, sent his Son into Egypt. He did so that Egypt, which had long ago paid back the penalty of wickedness owed under Moses, might now receive Christ, the hope for salvation. How great was God’s compassion as shown in the advent of his Son! Egypt, which of old under Pharaoh stood stubborn against God, now became a witness to and home for Christ. God’s compassion toward Egypt was like that shown toward the magi, who deserved to know Christ the Lord. For, although the magi had for a long time dared resist the divine goodness under Moses, they now, having seen but a single star in heaven, believed in the Son of God. The cavalier magicians were handed over to punishment for their lack of faith. Others were brought to glory through faith, since they believed that God had been born in the flesh—God whom the Egyptian magicians were unwilling to recognize in all his divine excellence.
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.
(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).
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."
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.)
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 2:15 recounts the Holy Family's return from Egypt to Israel following the death of King Herod, a journey divinely orchestrated to protect the infant Jesus. This pivotal moment is presented by Matthew as a direct fulfillment of Old Testament prophecy, specifically from Hosea 11:1, underscoring God's sovereign hand in guiding the Messiah's early life and revealing Jesus' profound identity as God's true Son and the embodiment of Israel's history.
Context
Literary Context
Matthew 2:15 concludes the narrative of the Holy Family's flight to Egypt, which began in Matthew 2:13 after an angelic warning to Joseph about Herod's murderous intentions. This verse marks the end of their exile and sets the stage for their return to the land of Israel, specifically to Nazareth, as detailed in Matthew 2:19-23. Within Matthew's infancy narrative (Matthew 1-2-Matthew 2), this event serves as another powerful demonstration of God's providential care for Jesus and Matthew's recurring theme of prophetic fulfillment, linking Jesus' life directly to Israel's sacred history and divine promises.
Historical & Cultural Context
The "Herod" mentioned is Herod the Great, the Roman-appointed King of Judea, infamous for his paranoia, cruelty, and political machinations. His reign (37-4 BC) was marked by ruthless suppression of perceived threats, including the execution of family members and the chilling "Slaughter of the Innocents" in Bethlehem (recounted in Matthew 2:16-18). His death, which occurred around 4 BC, was a significant historical event that brought an end to his tyrannical rule and allowed for a safer environment for the Holy Family's return. Egypt, being a neighboring country with a significant Jewish diaspora, was a common and logical refuge for those fleeing persecution in Judea, offering both proximity and a degree of safety from Herod's direct authority.
Key Themes
This verse powerfully contributes to several key themes in Matthew's Gospel. Foremost is the theme of Prophetic Fulfillment, as Matthew explicitly states that Jesus' return from Egypt fulfills the words of Hosea 11:1. This highlights Matthew's consistent portrayal of Jesus as the Messiah who perfectly embodies and completes the Old Testament prophecies. Another prominent theme is Divine Protection and Sovereignty, demonstrating God's unwavering commitment to safeguarding His Son from all earthly dangers, even the most powerful rulers. The flight to Egypt and subsequent return underscore that God's plan cannot be thwarted. Finally, the verse introduces a profound Typological Significance, presenting Jesus as the true Israel. Just as Israel was called "out of Egypt" during the Exodus, Jesus, the ultimate Son of God, recapitulates this foundational event, signifying a new and greater exodus from sin and death that He will accomplish. This connection reinforces Jesus' identity as the ideal Israelite and the one who perfectly fulfills God's covenant with His people, a theme echoed in passages like Matthew 3:17.
Exposition and Analysis
Key Word Analysis
This verb signifies to "make replete," "complete," "execute," or "verify." In the context of prophecy, it means that the divine prediction has come to pass, not merely coincidentally, but as a deliberate and precise act of God. Matthew frequently uses this term to emphasize that Jesus' life events are not random but are the culmination of God's long-foretold plan, providing undeniable proof of His Messiahship.
This proper noun refers to the land of the Nile, a historical place of both bondage and refuge for God's people. For Israel, Egypt was the place of their slavery before the Exodus, but also a place of temporary safety for figures like Abraham and Jacob. In this verse, it serves as a temporary sanctuary for the infant Jesus, ironically echoing Israel's past while simultaneously setting the stage for a new, spiritual Exodus.
This verb means "to call" (often aloud), implying a divine summons or designation. In Hosea 11:1, it refers to God's calling of Israel out of slavery. When Matthew applies it to Jesus, it highlights Jesus' divine election and summons by God the Father, not just out of a geographical location, but into His unique role as the Son and Savior, demonstrating His obedience to the Father's will.
Verse Breakdown
"And was there until the death of Herod"
This clause establishes the duration and the divinely appointed timing of the Holy Family's stay in Egypt. Their exile was not indefinite but precisely limited by God's providence, waiting for the removal of the immediate threat posed by Herod the Great. This demonstrates God's active control over historical events to protect His Son.
"that it might be fulfilled which was spoken of the Lord by the prophet, saying"
This is Matthew's characteristic "fulfillment formula," signaling to his readers that the preceding event is a direct and intentional realization of Old Testament prophecy. It underscores Matthew's theological agenda: to present Jesus as the promised Messiah whose life perfectly aligns with the Scriptures, thereby validating His claims and mission. The phrase "spoken of the Lord by the prophet" emphasizes the divine origin and authority of the prophecy.
"Out of Egypt have I called my son."
This is a direct quotation from Hosea 11:1. Originally, "my son" referred to the nation of Israel, whom God called out of slavery in Egypt during the Exodus. Matthew's application of this prophecy to Jesus is a profound typological interpretation. He sees Jesus as the ultimate "Son" of God, the embodiment of Israel, who recapitulates the nation's history. Jesus' journey out of Egypt is thus understood as a new, more significant "Exodus," foreshadowing His role in delivering humanity from the bondage of sin.
Literary Devices
Matthew 2:15 employs several significant literary devices. The most prominent is Typology, where Jesus' experience of being called "out of Egypt" is presented as a fulfillment of Israel's historical Exodus. Jesus is depicted as the true and ideal Israel, recapitulating the nation's foundational experience in a new and perfect way. This is not merely a historical parallel but a theological connection, asserting Jesus' identity as the ultimate "Son" of God who brings about a new covenant. Furthermore, Matthew utilizes a Fulfillment Formula ("that it might be fulfilled which was spoken...") throughout his Gospel, serving as a rhetorical device to underscore the divine intentionality behind Jesus' life events and to validate His messianic claims to a Jewish audience familiar with the Old Testament. There is also an element of Divine Irony at play: Herod's desperate attempt to destroy the Messiah inadvertently leads to an event (the flight to Egypt) that fulfills prophecy, demonstrating that human malice cannot thwart God's sovereign plan.
Theological and Thematic Connections
Matthew 2:15 is rich with theological significance, primarily emphasizing God's meticulous sovereignty over history and His unwavering commitment to His redemptive plan. The fulfillment of Hosea 11:1 through Jesus' return from Egypt profoundly illustrates that God's ancient promises are not mere historical anecdotes but living prophecies that find their ultimate and perfect realization in Christ. This event solidifies Jesus' identity as God's true Son, not just in a metaphorical sense, but as the one who embodies and perfects the very history of Israel. It portrays Jesus as the new Moses, leading a new exodus, not from physical slavery, but from spiritual bondage, thereby establishing a new covenant relationship between God and humanity. The narrative reassures believers that God is actively involved in the details of their lives, orchestrating events for His divine purposes, even through periods of danger and uncertainty.
Reflection and Application
Matthew 2:15 offers profound comfort and a robust foundation for faith in God's sovereign care. In a world often marked by chaos, fear, and uncertainty, this verse reminds us that God is actively at work, even behind the scenes of human evil and political turmoil. Just as He protected the infant Jesus from the wrath of Herod, He continues to watch over His people, guiding their steps and orchestrating circumstances for their ultimate good and His glory. This passage encourages us to cultivate a deep trust in God's providential hand, knowing that His plans are infallible and His promises are always true. It challenges us to look beyond immediate difficulties and discern God's larger narrative unfolding in our lives, finding peace in the knowledge that He is faithfully bringing His purposes to fruition, even when our path seems unclear or fraught with danger. Our response should be one of patient endurance and confident reliance on His divine guidance.
Questions for Reflection
FAQ
Why did Matthew quote Hosea 11:1, which originally referred to Israel, and apply it to Jesus?
Matthew's application of Hosea 11:1 to Jesus is a prime example of his typological hermeneutic. In Hosea, "my son" refers to the nation of Israel, whom God called out of slavery in Egypt during the Exodus (Exodus 4:22-23). Matthew understands Jesus as the ultimate, ideal Israelite – the true "Son" of God who perfectly embodies and recapitulates the nation's history. Jesus' journey into and out of Egypt is seen as a new Exodus, a fulfillment and perfection of Israel's past experience. This demonstrates that Jesus is not just a prophet, but the very embodiment of God's covenant people, the one through whom God's redemptive purposes for Israel and the world are ultimately realized. Matthew uses this to show that Jesus' life is deeply rooted in and the culmination of Israel's sacred history.
What is the significance of Jesus' time in Egypt?
Jesus' time in Egypt holds multiple layers of significance. First, it highlights God's divine protection over the infant Messiah from Herod's murderous intent, underscoring that no earthly power can thwart God's redemptive plan. Second, it serves as a direct fulfillment of prophecy, as Matthew explicitly states, linking Jesus' life to the ancient history of Israel's Exodus from Egypt (Hosea 11:1). This typological connection presents Jesus as the "new Israel," the true Son of God who perfectly fulfills the nation's calling. Third, it symbolically connects Jesus to the suffering and exile of God's people throughout history, demonstrating His solidarity with humanity's plight. His return from Egypt also foreshadows His greater work of leading humanity out of the bondage of sin and death, establishing a new and greater exodus for all who believe in Him.
Christ-Centered Fulfillment
Matthew 2:15, with its declaration that "Out of Egypt have I called my son," profoundly points to Christ as the ultimate fulfillment of God's redemptive plan. Jesus' journey mirrors Israel's foundational experience, but with a crucial difference: He is the perfect Son, the true Israel, who succeeds where the nation failed. This typological connection reveals that Jesus is the one who perfectly embodies God's covenant relationship and fulfills the destiny intended for His people. His "Exodus" from Egypt foreshadows the greater exodus He would accomplish through His life, death, and resurrection, liberating humanity not from physical slavery, but from the spiritual bondage of sin and death (John 8:36). As the true Son, Jesus perfectly obeys the Father, unlike Israel who often rebelled. He is the one through whom God's presence truly dwells among His people (John 1:14), and through His perfect obedience, He secures adoption for all who believe, making them sons and daughters of God (Galatians 4:4-7). Thus, Matthew 2:15 is not merely a historical anecdote but a theological signpost, directing our gaze to Jesus as the faithful Son who ushers in God's new creation and perfect redemption.