TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 2:19–23. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here Christ's return out of Egypt into the land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe,
I.What it was that made way for his return - the death of Herod, which happened not long after the murder of the infants; some think not above three months. Such quick work did divine vengeance make! Note, Herods must die; proud tyrants, that were the terror of the mighty, and the oppressors of the godly, in the land of the living, their day must come to fall, and down to the pit they must go. Who art thou then, that thou shouldest be afraid of a man that shall die? (Isa 51:12, Isa 51:13) especially considering that at death, not only their envy and hatred are perished (Ecc 9:6), and they cease from troubling (Job 3:17), but they are punished. Of all sins, the guilt of innocent blood fills the measure soonest. It is a dreadful account which Josephus gives of the death of this same Herod (Antiq. 17.146-199), that he was seized with a disease which burned him inwardly with an inexpressible torture; that he was insatiably greedy of meat; had the colic, and gout, and dropsy; such an intolerable stench attended his disease, that none could come near him: and so passionate and impatient was he, that he was a torment to himself, and a terror to all that attended him: his innate cruelty, being thus exasperated, made him more barbarous than ever; having ordered his own son to be put to death, he imprisoned many of the nobility and gentry, and ordered that as soon as he was dead they should be killed; but that execution was prevented. See what kind of men have been the enemies and persecutors of Christ and his followers! Few have opposed Christianity but such as have first divested themselves of humanity, as Nero and Domitian.
II.The orders given from heaven concerning their return, and Joseph's obedience to those orders, Mat 2:19-21.
God had sent Joseph into Egypt, and there he staid till the same that brought him thither ordered him thence. Note, In all our removes, it is good to see our way plain, and God going before us; we should not move either one way or the other without order. These orders were sent him by an angel. Note, Our intercourse with God, if it be kept up on our part, shall be kept up on his, wherever we are. No place can exclude God's gracious visits. Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in Patmos. Now,
1.The angel informs him of the death of Herod and his accomplices: They are dead, which sought the young Child's life. They are dead, but the young Child lives. Persecuted saints sometimes live to tread upon the graves of their persecutors. Thus did the church's King weather the storm, and many a one has the church in like manner weathered. They are dead, to wit, Herod and his son Antipater, who, though there were mutual jealousies between them, yet, probably, concurred in seeking the destruction of this new King. If Herod first kill Antipater, and then die himself, the coasts are cleared, and the Lord is known by the judgments which he executes, when one wicked instrument is in the ruin of another.
2.He directs him what to do. He must go and return to the land of Israel; and he did so without delay; not pleading the tolerably good settlement he had in Egypt, or the inconveniences of the journey, especially if, as is supposed, it was in the beginning of winter that Herod died. God's people follow his direction whithersoever he leads them, wherever he lodges them. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise, and depart thither, when we are called for, as Joseph did out of Egypt.
III.The further direction he had from God, which way to steer, and where to fix in the land of Israel, Mat 2:22, Mat 2:23.
God could have given him these instructions with the former, but God reveals his mind to his people by degrees, to keep them still waiting on him, and expecting to hear further from him. These orders Joseph received in a dream, probably, as those before, by the ministration of an angel. God could have signified his will to Joseph by the Child Jesus, but we do not find that in those removes he either takes notice, or gives notice, of any thing that occurred; surely it was because in all things it behoved him to be made like his brethren; being a Child, he spake as a child, and did as a child, and drew a veil over his infinite knowledge and power; as a child he increased in wisdom.
Now the direction given this holy, royal family, is, 1. That it might not settle in Judea, Mat 2:22. Joseph might think that Jesus, being born in Bethlehem, must be brought up there; yet he is prudently afraid for the young Child, because he hears that Archelaus reigns in Herod's stead, not over all the kingdom as his father did, but only over Judea, the other provinces being put into other hands. See what a succession of enemies there is to fight against Christ and his church! If one drop off, another presently appears, to keep up the old enmity. But for this reason Joseph must not take the young Child into Judea. Note, God will not thrust his children into the mouth of danger, but when it is for his own glory and their trial; for precious in the sight of the Lord are the life and the death of his saints; precious is their blood to him.
2.That it must settle in Galilee, Mat 2:22. There Philip now ruled, who was a mild, quiet, man. Note, The providence of God commonly so orders it, that his people shall not want a quiet retreat from the storm and from the tempest; when one climate becomes hot and scorching, another shall be kept more cool and temperate. Galilee lay far north; Samaria lay between it and Judea; thither they were sent, to Nazareth, a city upon a hill, in the centre of the lot of Zebulun; there the mother of our Lord lived, when she conceived that holy thing; and, probably, Joseph lived there too, Luk 1:26, Luk 1:27. Thither they were sent, and there they were well known, and were among their relations; the most proper place for them to be in. There they continued, and from thence our Saviour was called Jesus of Nazareth, which was to the Jews a stumbling-block, for, Can any good thing come out of Nazareth?
In this is said to be fulfilled what was spoken by the prophets, He shall be called a Nazarene. Which may be looked upon, (1.) As a man of honour and dignity, though primarily it signifies no more than a man of Nazareth; there is an allusion or mystery in speaking it, speaking Christ to be, [1.] The Man, the Branch, spoken of, Isa 11:1. The word there is Netzar, which signifies either a branch, or the city of Nazareth; in being denominated from that city, he is declared to be that Branch. [2.] It speaks him to be the great Nazarite; of whom the legal Nazarites were a type and figure (especially Samson, Jdg 13:5), and Joseph, who is called a Nazarite among his brethren (Gen 49:26), and to whom that which was prescribed concerning the Nazarites, has reference, Num 6:2, etc. Not that Christ was, strictly, a Nazarite, for he drank wine, and touched dead bodies; but he was eminently so, both as he was singularly holy, and as he was by a solemn designation and dedication set apart to the honour of God in the work of our redemption, as Samson was to save Israel. And it is a name we have all reason to rejoice in, and to know him by. Or, (2.) As a name of reproach and contempt. To be called a Nazarene, was to be called a despicable man, a man from whom no good was to be expected, and to whom no respect was to be paid. The devil first fastened this name upon Christ, to render him mean, and prejudice people against him, and it stuck as a nickname to him and his followers. Now this was not particularly foretold by any one prophet, but, in general, it was spoken by the prophets, that he should be despised and rejected of men (Isa 53:2, Isa 53:3), a Worm, and no man (Psa 22:6, Psa 22:7), that he should be an Alien to his brethren Psa 69:7, Psa 69:8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a Nazarene.
Historical interpretation
Eight Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Eccles. Hist. i. 8.) For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judæa; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judæa though unwillingly might mourn at his decease. Just before he died he murdered his son Antipater, (besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, when Herod was dead, and such the punishment inflicted.
After the death of Herod, Joseph was advised by the angel to return to Judea with the boy and his mother. When he returned he heard that Archelaeus, son of Herod, was king. So he was afraid to go, but the angel admonished him to cross over into the region of Galilee, and they lived in the city of Nazareth.… Joseph resembles the apostles to whom Christ entrusted the spreading of the news about him. Similar to what happened with Joseph after the death of Herod, they must deal with the same people who caused the Lord to suffer. The apostles are commanded to preach to the Jews, for they were sent to the lost sheep of the house of Israel. But when they saw that the power remained in the hands of inherited faithlessness, they became afraid and retreated.
"But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel."
He no more saith "fly," but "go." Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.
(Vers. 17 seqq.) Then was fulfilled what was spoken by the prophet Jeremiah, saying: A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they are no more (Jerem. XXXI, 15). But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying: Rise, take the child and his mother, and go to the land of Israel. From Rachel was born Benjamin, in whose tribe Bethlehem is not (Genes. XXXV). Therefore, it is asked how Rachel mourns the sons of Judah, that is, Bethlehem, as if they were her own. We will answer briefly, because she is buried near Bethlehem in Ephrath, and from the maternal womb, she received the name of the mother's lodging. Whether because Judah and Benjamin were two joined tribes, and Herod had ordered not only the killing of children in Bethlehem, but also in all its borders. By the slaughter of Bethlehem, we understand that many from Benjamin were also killed. But she wept for her children, and she did not receive consolation, according to a twofold interpretation. Either because she considered them dead for eternity, or because she did not want to console herself about those whom she knew would survive. But what is said in Rama, let us not think that this is the name of a place, near Gabaa, but 'rama' is interpreted as 'an elevated place', so the meaning is: A voice was heard in an elevated place, that is, far and wide dispersed.
Many here err from ignorance of history, supposing the Herod who mocked our Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus.
From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time.
See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. Return into the land of Israel; for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, They are dead, &c.
And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, Herod was troubled, and all Jerusalem with him.
(De Cæl. Hierarch. 4.) See how Jesus Himself, though far above all celestial beings, and coming unchanged to our nature, shunned not that ordinance of humanity which He had taken on Him, but was obedient to the dispositions of His Father made known by Angels. For even by Angels is declared to Joseph the retreat of the Son into Egypt, so ordained of the Father, and His return again to Judæa.
But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death.
Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, the Child's life, (or soul, i. e. the Apollinarians.) overthrow those heretics who taught that Christ did not take a soul, but had His Divinity in place of a soul.
(Hom. in Nat. Innoc.) This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure showing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shows, that, at the preaching of Enoch and Elijahc, the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith.
Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.
Herod came to a bitter end. For with fever, torment of the bowels, itching, swelling of the feet, rotting of the private parts, breeding of worms, difficulty in breathing, trembling and spasms in every member, he cast off his evil soul.
Continue studying Matthew 2:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Matthew 2:19 marks a pivotal moment in the early life of Jesus, signaling the end of the Holy Family's protective sojourn in Egypt and the removal of the immediate threat posed by King Herod. This verse highlights God's unwavering providence and precise timing, as an angel of the Lord once again appears to Joseph in a dream, instructing him to return to the land of Israel because those who sought the young child's life were dead. It underscores the divine orchestration of events to safeguard the Messiah and advance God's redemptive plan.
Context
Literary Context
This verse serves as a crucial narrative hinge, concluding the dramatic flight to Egypt and setting the stage for the Holy Family's return to Israel. Immediately preceding it, Matthew 2:13-18 recounts the angel's initial warning to Joseph to flee to Egypt to escape Herod's murderous intent, followed by the tragic fulfillment of prophecy in the "slaughter of the innocents" in Bethlehem. The death of Herod, mentioned in Matthew 2:19, resolves the primary danger that necessitated their exile, allowing the narrative to progress towards Jesus' upbringing in Nazareth, as detailed in Matthew 2:20-23. This sequence demonstrates Matthew's characteristic emphasis on the fulfillment of Old Testament prophecy and God's sovereign control over historical events.
Historical & Cultural Context
King Herod the Great, who died in 4 BC, was a ruthless and paranoid ruler appointed by Rome. His reign was marked by political intrigue, lavish building projects, and extreme cruelty, including the execution of family members he suspected of disloyalty. His decree to kill all male children in Bethlehem under two years old, as recorded in Matthew 2:16, was entirely consistent with his historical character. Egypt, a traditional place of refuge for Jews in times of persecution (as seen with Jeremiah and others), provided a safe haven due to its proximity and the presence of a large Jewish diaspora community. Dreams were widely accepted in ancient Near Eastern cultures, including Jewish tradition, as a legitimate means of divine communication, a motif Matthew frequently employs, especially in connection with Joseph's guidance.
Key Themes
Matthew 2:19 powerfully reinforces several overarching themes within Matthew's Gospel. Firstly, it highlights Divine Protection and Guidance, demonstrating God's active and vigilant oversight of His Son's life, intervening directly through angelic messengers to ensure His safety. Secondly, it underscores God's Perfect Timing and Sovereignty over human affairs; Herod's death, a significant historical event, is presented as occurring precisely when it was providentially necessary for the Holy Family's return, showcasing God's control even over the actions of wicked rulers. Thirdly, the verse continues to emphasize Joseph's Exemplary Obedience to divine instruction. His consistent and immediate response to angelic dreams, whether to take Mary as his wife (Matthew 1:20), flee to Egypt (Matthew 2:13), or return from Egypt, portrays him as a faithful guardian who trusts and acts upon God's word without hesitation.
Exposition and Analysis
Key Word Analysis
This verb signifies the finishing of life, to expire or cease to exist. Its use here is stark and definitive, emphasizing the complete removal of the threat posed by Herod. The timing of his death is not coincidental but divinely orchestrated, marking the precise moment when the danger to the young Messiah is eliminated, allowing for the next phase of God's plan.
A strong interjection, functioning as an imperative meaning "look!" or "see!" It serves to draw the reader's immediate attention to the significant event that follows. In this context, it highlights the sudden and crucial appearance of the angel, signaling a new and important divine directive that will alter the Holy Family's circumstances.
Derived from a word meaning "to bring tidings," an angel is primarily a messenger. In biblical theology, angels are spiritual beings who serve God and often act as His emissaries to humanity. The phrase "angel of the Lord" often denotes a divine messenger with a specific, authoritative message directly from God, underscoring the divine origin and imperative nature of the instruction given to Joseph.
This noun refers to a nocturnal vision, a common vehicle for divine communication in both the Old and New Testaments, particularly prominent in Matthew's narrative concerning Joseph. God's choice to communicate through dreams emphasizes His direct and personal involvement in guiding Joseph and protecting Jesus, often when human reason or conventional means would be insufficient.
Verse Breakdown
"But when Herod was dead,"
This opening clause establishes the critical precondition for the Holy Family's return. The death of Herod the Great, a historical event (4 BC), is presented as a divinely timed act that removes the immediate and grave danger to the infant Jesus, demonstrating God's sovereign control over human rulers and historical circumstances to accomplish His purposes. The "But" (G1161, dé) indicates a significant shift or turning point in the narrative.
"behold, an angel of the Lord appeareth"
The interjection "behold" (G2400, idoú) draws immediate attention to the sudden and supernatural intervention. An "angel of the Lord" (G32, ángelos and G2962, kýrios) signifies a direct divine messenger, emphasizing that the subsequent instruction comes with the full authority and wisdom of God Himself. This appearance underscores God's active and personal involvement in guiding Joseph and protecting His Son.
"in a dream to Joseph in Egypt,"
This phrase specifies the method and recipient of the divine communication, as well as the location. God repeatedly uses dreams to guide Joseph throughout Matthew's infancy narrative, highlighting Joseph's role as the divinely appointed guardian and his consistent responsiveness to God's supernatural leading. Their presence "in Egypt" (G125, Aígyptos) confirms their place of refuge and sets the stage for their divinely directed return.
Literary Devices
Matthew employs several literary devices in Matthew 2:19 to convey his theological message. The phrase "But when Herod was dead" functions as a Narrative Transition, marking a clear shift from the period of danger and exile to one of safety and return. The use of "behold" (Greek: idoú) is an Exclamation or Interjection, serving to draw the reader's attention to the immediate and significant divine intervention. The appearance of "an angel of the Lord" in a dream is a clear instance of Divine Intervention, a recurring motif in Matthew's infancy narrative that underscores God's active and personal involvement in safeguarding Jesus and fulfilling His redemptive plan. This repeated angelic communication through dreams also creates a sense of Repetition and Emphasis, highlighting Joseph's consistent obedience and God's reliable guidance.
Theological and Thematic Connections
Matthew 2:19 profoundly illustrates God's meticulous providence and His unwavering commitment to His redemptive plan, even in the face of human wickedness. The death of Herod, a seemingly ordinary historical event, is presented as a divinely orchestrated act that removes the primary obstacle to Jesus' safety and continued development. This demonstrates that God is sovereign over all circumstances, including the lives and deaths of rulers, working all things together for the good of those who love Him and for the accomplishment of His eternal purposes. The repeated angelic visitations to Joseph underscore the theme of divine guidance and protection, assuring believers that God actively watches over His people and provides direction, often in unexpected ways, to navigate life's perils.
Reflection and Application
Matthew 2:19 offers profound comfort and practical guidance for believers today. It reminds us that even when life's circumstances seem perilous or when we find ourselves in a "spiritual Egypt" of exile or difficulty, God remains actively involved and sovereign. Just as He orchestrated Herod's death at the precise moment necessary for Jesus' safety, so too does He work in our lives, often behind the scenes, to remove obstacles, open doors, and guide us according to His perfect timing. We are called to cultivate Joseph's spirit of attentive obedience, listening for God's voice, whether through Scripture, prayer, or the wise counsel of others, and acting decisively upon His revealed will. This verse encourages us to trust in God's unfailing protection and to rest in the assurance that His purposes for us will ultimately prevail, even through seasons of waiting or uncertainty.
Questions for Reflection
FAQ
Why did God wait for Herod to die before instructing Joseph to return?
God's timing is always perfect and purposeful, though often beyond human comprehension. The delay until Herod's death ensured the complete removal of the immediate, specific threat to Jesus' life. Herod was a ruthless and paranoid ruler, and his personal vendetta against the "King of the Jews" was a direct and grave danger. By waiting for his demise, God ensured a safer environment for the Holy Family's return and the next phase of Jesus' upbringing. This demonstrates God's sovereign control over historical events and His meticulous care in safeguarding His Son, ensuring that His redemptive plan unfolded precisely as intended, without premature exposure to danger. It also fulfills the prophetic pattern of God calling His son "out of Egypt," as referenced in Hosea 11:1.
Christ-Centered Fulfillment
Matthew 2:19, while seemingly a simple narrative transition, points powerfully to Christ in several profound ways. The divine protection afforded to the infant Jesus, culminating in the removal of the threat posed by Herod, foreshadows Christ's ultimate victory over all the forces of evil and death. Just as God safeguarded Jesus from Herod's murderous intent, so too would Jesus, as the Good Shepherd, lay down His life and then conquer death itself, offering eternal protection to His flock (John 10:28). The angel's appearance and the dream communication highlight God's direct involvement in the life of His Son, a divine orchestration that culminates in Christ's ministry, where God speaks directly to humanity through His Son (Hebrews 1:1-2). Furthermore, Jesus' return from Egypt, a place of refuge, fulfills the prophetic word, "Out of Egypt I called My Son" (Matthew 2:15 referencing Hosea 11:1), establishing Him as the true Israel, the ultimate Son of God who would lead His people to true freedom and salvation. This verse, therefore, is not merely a historical detail but a testament to God's unwavering commitment to His Christ, ensuring His safe passage through infancy to fulfill His redemptive mission as the world's Savior.