The Flight into Egypt (Matthew 2:13–15)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily VIII (on Matthew 2:13–15) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.VIII.html

On why the Child does not stay to confront Herod but flees, that His taking of flesh might be believed:

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.

On the flight as a school of self-command, teaching us to look from the outset for trials:

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

On Egypt, which plotted of old, now receiving and preserving Him:

And behold a wonder again. Palestine plots, and Egypt receives and preserves Him that is the object of the plots.

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Blessed Augustine of Hippo (354–430)

As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ii.html

On the mystery of Christ going down into Egypt to enlighten it, not to escape His foes:

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 sat in darkness. He fled that he might enlighten them, not that he might escape his foes.

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St. Jerome (c. 347–420)

As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ii.html

On the night of the going down and the light of the return:

When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judaea, the Gospel speaks of no light, no darkness.

On why the Evangelist cites Hosea, "Out of Egypt have I called my Son":

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.

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St. Hilary of Poitiers (c. 310–367)

As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ii.html

On Egypt, the old house of idols, made the place of Christ's cherishing:

Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judaea goes to be cherished among nations given to the vainest superstitions.

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St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ii.html

On the flight as Christ first practising the counsel He would later give His own:

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 ... 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.