Matthew 2:18

KJV

In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not.

KJV (with Strong's)

In {G1722} Rama {G4471} was there {G191} a voice {G5456} heard {G191}, lamentation {G2355}, and {G2532} weeping {G2805}, and {G2532} great {G4183} mourning {G3602}, Rachel {G4478} weeping {G2799} for her {G846} children {G5043}, and {G2532} would {G2309} not {G3756} be comforted {G3870}, because {G3754} they are {G1526} not {G3756}.

Complete Jewish Bible

"A voice was heard in Ramah, sobbing and lamenting loudly. It was Rachel sobbing for her children and refusing to be comforted, because they are no longer alive."

Berean Standard Bible

“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children, and refusing to be comforted, because they are no more.”

American Standard Version

A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not.

Commentary

### SUMMARY
Matthew 2:18 is a poignant verse that quotes the prophet Jeremiah (specifically [Jeremiah 31:15](/jeremiah/31-15 "Jeremiah 31:15 - Rachel Weeping for Her Children")) to explain the tragic events surrounding the birth of Jesus. It captures the profound grief of mothers in Bethlehem whose male children were massacred by King Herod, an act of brutal tyranny aimed at eliminating the newborn King Jesus. This verse underscores the pervasive sorrow that marked the arrival of the Messiah, highlighting the cost of evil while simultaneously affirming God's sovereign plan unfolding even amidst immense suffering.

### CONTEXT
* **Literary Context:** Matthew 2:18 concludes a narrative segment detailing the early dangers faced by the infant Jesus. Immediately preceding this verse, the Magi, having worshipped Jesus, are warned in a dream not to return to Herod, prompting their departure by another route. This defiance enrages Herod, who, feeling deceived and threatened by the news of a "King of the Jews," orders the horrific slaughter of all male children two years old and under in Bethlehem and its vicinity ([Matthew 2:16](/matthew/2-16 "Matthew 2:16 - Herod's Massacre of the Innocents")). Matthew presents this unspeakable act of tyranny as the direct fulfillment of an ancient prophecy, providing a theological lens through which to understand the profound suffering that accompanies the dawn of the Messianic age. The verse thus serves as a somber culmination of Herod's escalating paranoia and the divine counter-movements (Magi's warning, Joseph's flight to Egypt) that protect Jesus.
* **Historical & Cultural Context:** The historical backdrop is the reign of Herod the Great (37-4 BCE), a ruthless and paranoid ruler appointed by Rome. Known for his architectural ambitions (e.g., rebuilding the Temple in Jerusalem) and his brutal suppression of any perceived threats to his power (he executed several of his own family members), Herod's decree in Bethlehem is entirely consistent with his character. Bethlehem, a small town south of Jerusalem, held immense significance as the birthplace of King David and, prophetically, of the Messiah ([Micah 5:2](/micah/5-2 "Micah 5:2 - Bethlehem, birthplace of the Ruler")). The cultural context involves the deep value placed on children, particularly male heirs, in ancient Israelite society, making the loss described in the verse an unparalleled tragedy. The geographical reference to "Rama" (Ramah) points to a town in the territory of Benjamin, north of Jerusalem, traditionally associated with Rachel's burial place ([Genesis 35:19-20](/genesis/35-19-20 "Genesis 35:19-20 - Rachel's Burial")) and a place through which exiles often passed, linking the present grief to past national sorrows.
* **Key Themes:** This verse powerfully illustrates several of Matthew's overarching themes. Foremost is the **Fulfillment of Prophecy**, a central motif in Matthew's Gospel, demonstrating that Jesus is the promised Messiah whose life meticulously aligns with Old Testament predictions ([Matthew 1:22-23](/matthew/1-22-23 "Matthew 1:22-23 - Prophecy of Immanuel")). The profound **Suffering and Lamentation** depicted highlights the stark reality of evil in the world and the immense human cost of tyranny, serving as a reminder that the advent of God's kingdom does not negate human pain. Furthermore, **Rachel as a Symbolic Figure** underscores the enduring sorrow of Israel, connecting the present tragedy to the nation's historical experiences of exile and loss. Yet, even amidst this profound grief, Matthew implicitly conveys **Divine Sovereignty Amidst Tragedy**, suggesting that God's purposes are being worked out even through horrific events, guiding the narrative towards the ultimate triumph of Christ.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **heard (Greek, _akoúō'_):** This primary verb signifies not just the perception of sound, but often implies attentive listening and understanding. In this context, the voice of lamentation was not merely audible but profoundly registered, emphasizing the inescapable and overwhelming nature of the grief.
* **weeping (Greek, _klaíō'_):** This word denotes a loud, audible sobbing or wailing, distinct from silent tears. It conveys intense, public expression of sorrow, characteristic of profound mourning in the ancient world, where grief was often expressed openly and vociferously.
* **comforted (Greek, _parakaléō'_):** Derived from `para` (alongside) and `kaléō` (to call), this verb means "to call near," implying invitation, exhortation, or consolation. The phrase "would not be comforted" signifies an inconsolable state, where no amount of external solace or presence could alleviate the deep-seated anguish, because the cause of their sorrow (their children's absence) was absolute and irreversible.

#### Verse Breakdown
* **"In Rama was there a voice heard, lamentation, and weeping, and great mourning":** This opening clause immediately sets a scene of overwhelming sorrow. "Rama" (Ramah) serves as a symbolic location, historically associated with Rachel's tomb and a place of national lamentation during the Babylonian exile. The triple description of grief—"lamentation," "weeping," and "great mourning"—is a powerful rhetorical device, emphasizing the depth, intensity, and pervasive nature of the sorrow. It suggests a collective, audible, and profound expression of grief that resonates throughout the region.
* **"Rachel weeping for her children":** Rachel, the beloved matriarch of Israel, is personified as the one weeping. This is a powerful symbolic act, connecting the present tragedy of the Bethlehem mothers to the historical sorrow of Israel and Rachel's own historical grief over her children (Joseph and Benjamin, and her death in childbirth). Her weeping "for her children" extends beyond her immediate descendants to encompass all the children of Israel, particularly those tragically lost.
* **"and would not be comforted, because they are not":** This final clause underscores the absolute and inconsolable nature of the grief. The refusal to be comforted highlights the depth of the loss; no external solace or human intervention could assuage the pain because the children were irrevocably "not"—they had ceased to exist. This phrase conveys the finality and utter devastation of their absence, making the grief absolute and beyond human consolation.

#### Literary Devices
Matthew employs several **literary devices** to convey the profound tragedy of Herod's massacre. The most prominent is **Allusion**, specifically to [Jeremiah 31:15](/jeremiah/31-15 "Jeremiah 31:15 - Rachel Weeping for Her Children"). By quoting this Old Testament prophecy, Matthew frames the contemporary horror within a divine, prophetic context, suggesting that even such unspeakable evil aligns with God's overarching plan. The personification of **Rachel weeping** is a powerful symbolic act, transforming a historical matriarch into a representative figure for all grieving mothers in Israel, linking the present suffering to the historical sorrows of the nation, particularly the pain of exile and loss. The use of **Tricolon** in "lamentation, and weeping, and great mourning" intensifies the portrayal of grief, creating a cumulative effect that emphasizes the overwhelming and pervasive nature of the sorrow. Finally, the phrase "would not be comforted, because they are not" serves as a stark **Euphemism** for death, highlighting the finality and utter devastation of the loss without explicitly stating "because they are dead," which further emphasizes the inconsolable nature of the mothers' agony.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 2:18 serves as a poignant theological statement about the nature of the Messiah's arrival and the reality of suffering in a fallen world. It asserts that the advent of God's kingdom does not necessarily bypass human pain or evil; rather, it often confronts and exposes it. The massacre of the innocents underscores the profound spiritual conflict initiated by Christ's birth, where the forces of darkness (represented by Herod) react violently to the light. Yet, Matthew frames this tragedy within God's sovereign plan, demonstrating that even the most horrific acts of human depravity can unwittingly fulfill divine prophecy. This perspective offers a complex understanding of God's providence, where His purposes unfold even through the darkest valleys, ultimately leading to redemption. The lamentation of Rachel becomes a timeless symbol of suffering, yet within the broader context of Jeremiah 31, it also foreshadows a future hope of comfort and restoration that God Himself will provide.

* [Jeremiah 31:15](/jeremiah/31-15 "Jeremiah 31:15 - Rachel Weeping for Her Children")
* [Revelation 21:4](/revelation/21-4 "Revelation 21:4 - God Wipes Away Every Tear")
* [Romans 8:22-23](/romans/8-22-23 "Romans 8:22-23 - Groaning of Creation and Believers")

### REFLECTION AND APPLICATION
Matthew 2:18 is a stark reminder that faith does not exempt us from suffering, nor does God's sovereign plan mean that evil will not cause immense pain. The early life of Jesus, marked by flight and the tragic death of innocent children, challenges any simplistic notion of a pain-free spiritual journey. For those experiencing deep, inconsolable grief, this verse offers a profound validation of their sorrow; it acknowledges that there are losses so devastating that human comfort seems utterly insufficient, and that such pain is seen and even prophesied in Scripture. It calls us to lament honestly, to acknowledge the brokenness of the world, and to empathize deeply with those who suffer. Furthermore, it prompts us to recognize the insidious nature of evil, exemplified by Herod's paranoia and cruelty, and to stand against injustice. While the immediate context is one of profound loss, the broader arc of Scripture, particularly Jeremiah 31, points to a divine promise that God will ultimately turn mourning into joy and wipe away every tear, offering a future hope that transcends present sorrow.

#### Questions for Reflection
* **How does Matthew 2:18 challenge your understanding of God's sovereignty in the midst of human suffering and evil?**
* **In what ways can acknowledging and lamenting profound grief, as depicted by Rachel, be a healthy and even spiritual response to loss?**
* **How does the knowledge that even the Messiah's arrival was marked by such tragedy inform your perspective on personal trials and the brokenness of the world?**

### FAQ
**Why does Matthew quote Jeremiah 31:15 in this context?**

Answer: Matthew's primary aim in his Gospel is to demonstrate that Jesus is the promised Messiah, and he frequently shows how events in Jesus' life fulfill Old Testament prophecies. By quoting [Jeremiah 31:15](/jeremiah/31-15 "Jeremiah 31:15 - Rachel Weeping for Her Children"), Matthew connects the horrific massacre of the innocents in Bethlehem to an ancient prophecy of national lamentation. He sees a parallel between Rachel weeping for her exiled children and the mothers of Bethlehem weeping for their slain children. This reinterpretation highlights the profound sorrow associated with the Messianic age's dawn and reinforces the divine orchestration of events, even tragic ones, within God's redemptive plan.

**Who is Rachel, and why is she depicted as weeping?**

Answer: Rachel was one of Jacob's two wives and the mother of Joseph and Benjamin ([Genesis 30:22-24](/genesis/30-22-24 "Genesis 30:22-24 - Birth of Joseph") and [Genesis 35:16-18](/genesis/35-16-18 "Genesis 35:16-18 - Birth of Benjamin and Rachel's Death")). She died giving birth to Benjamin near Bethlehem and was buried there ([Genesis 35:19-20](/genesis/35-19-20 "Genesis 35:19-20 - Rachel's Burial")). In [Jeremiah 31:15](/jeremiah/31-15 "Jeremiah 31:15 - Rachel Weeping for Her Children"), Rachel is personified as the matriarch weeping for her descendants (the northern tribes of Israel) as they are led into Babylonian captivity, passing through Ramah, near her traditional burial place. Matthew uses her as a symbolic figure to represent the collective, inconsolable grief of the mothers in Bethlehem, drawing a powerful link between the historical sorrows of Israel and the immediate tragedy of Herod's massacre. Her weeping signifies the deep, ancestral pain of a people experiencing profound loss.

**Does this verse imply that God caused the massacre?**

Answer: No, the verse does not imply that God directly caused Herod's massacre. Instead, it highlights God's **sovereignty** in foreknowing and even incorporating human evil into His larger redemptive plan. Herod's act was born of his own paranoia and wickedness. Matthew's use of prophecy demonstrates that even such a horrific event, driven by human sin, did not thwart God's purposes but, remarkably, fulfilled what had been spoken long ago. It underscores that God's plan unfolds even amidst human depravity, ultimately working towards the triumph of His will, as seen in the preservation of Jesus and His eventual ministry.

### CHRIST-CENTERED FULFILLMENT
Matthew 2:18, with its profound depiction of lamentation, finds its ultimate Christ-centered fulfillment not in the perpetuation of sorrow, but in the redemptive work of Jesus Christ, who enters into and ultimately conquers the very suffering it describes. The weeping of Rachel for her lost children foreshadows the immense pain and brokenness that Jesus, the true Son of Israel, would come to bear and heal. He is the one who would truly "not be comforted" in His agony on the cross, taking upon Himself the sin and sorrow of the world ([Isaiah 53:3-5](/isaiah/53-3-5 "Isaiah 53:3-5 - The Suffering Servant")). His incarnation means that God Himself enters into the human experience of grief and loss, demonstrating profound empathy. Furthermore, the very reason for Herod's massacre—to eliminate the newborn King—underscores the spiritual battle that Jesus came to win. His death and resurrection ultimately reverse the "they are not" of death, offering the promise of eternal life and the resurrection of the body ([John 11:25-26](/john/11-25-26 "John 11:25-26 - Jesus, the Resurrection and the Life")). Thus, while Matthew 2:18 portrays the initial cost of the Messiah's arrival, it implicitly points to the One who would turn lamentation into joy, ushering in a new creation where God will wipe away every tear and death shall be no more ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - God Wipes Away Every Tear")). Jesus is the ultimate Comforter, the one who brings true solace to those who mourn, fulfilling the deeper hope embedded even within Jeremiah's original prophecy of restoration ([Jeremiah 31:13](/jeremiah/31-13 "Jeremiah 31:13 - God Turns Mourning into Joy")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 31:15

Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.

Jeremiah 9:17

Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:

Jeremiah 9:21

For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets.

Jeremiah 4:31

For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers.

Genesis 35:16

¶ And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

Genesis 35:20

And Jacob set a pillar upon her grave: that [is] the pillar of Rachel's grave unto this day.

Ezekiel 2:10

And he spread it before me; and it [was] written within and without: and [there was] written therein lamentations, and mourning, and woe.