Behold... appeared . It should be noted that the order between men and angels is such that divine illuminations are produced in us only by angels: "Are they not administering spirits sent forth to serve for the sake of those who are to obtain salvation?" (Heb 1:14). Hence, even Christ as man willed to be announced by angels.
The manner: in a dream to Joseph in Egypt .
(20) The command: Rise, take the child and his mother . He does not say, "son" or "wife", but child , in order to designate the dignity of the child and the purity of the mother. In this is shown that Joseph was not given to her for the purpose of carnal intercourse but to minister and guard. And he assigns the cause: for those who sought the child's life are dead .
But one might ask why he says, are , for Herod alone had died. This is answered in two ways:
first, because he had done so much evil that the Jews rejoiced in his death. When he had a foreboding of his death, he commanded his sister to kill the nobler Jews when he died. These had sought the life of the child with Herod: for those who sought the child's life are dead .
Or another way: It is the custom of Sacred Scripture to use the plural for the singular: hence, they are dead , i.e. he is dead . Hence, the statement that those who sought the child's life destroys Apollinaris' error, that the godhead was in Christ in place of a soul.
(21) Then he mentions the execution of the command: and he rose and took the child and his mother . In regard to this he does three things: first, he shows how he returned to the land of Israel (v. 21); secondly, the section he avoided (v. 22); thirdly, the section he chose (v. 22b). He says, therefore, and he rose . Note that the angel did not say: "Go into the land of Judah," or "into Jerusalem," but universally, to the land of Israel , under which even Galilee can be included. Hence, it can be said that Joseph entered the boundaries of the land which Judah inhabited.
(22) Then he mentions the area he avoided: when he heard that Archelaus reigned in Judea . Here the history of Herod should be noted. For he had six sons, and before his death he killed Alexander and Aristobulus; at his death he commanded that Antipater be killed. Thus three remained, among whom Archelaus was the firstborn and usurped the kingdom; but he was later accused before Caesar Augustus by the Jews and his kingdom was taken away. It was then divided into four parts. Two were given to Archelaus and one each to Herod and Philip, as Luke (3:1) says. Archelaus himself was sent into exile after reigning for nine years.
Being warned in a dream . First the angel had said that he should go to the land of Israel, but because Joseph had not yet understood, the angel's message made explicit what was previously implicit. And this is indicated, when he says, being warned in a dream, he withdrew to the district of Galilee .
But on the other hand, just as Archelaus ruled in Judea, so Philip in Galilee. But one must answer that this was immediately after the death of Herod, when Archelaus had the entire kingdom, because the division was made later. But then why did he not fear Archelaus? The answer is that Jerusalem was the seat of the kingdom; hence, he practically stayed there always. But why does Luke (2:41) state that they brought the child to Jerusalem every year? Augustine answers that it was safe to bring him on account of the vast throng that came there at that time; but it would have been dangerous, if he had tarried there for a long time. But why does the evangelist suggest that it was by accident that Joseph came to Nazareth, whereas Luke (2:39) says that he had his personal domicile in Nazareth. The answer is that the angel had told him to go into the land of Israel which, strictly speaking, did not include Galilee or Nazareth. That is the way Joseph understood it; therefore, he made no decision to go to Nazareth.
(23) That what was spoken by the prophet might be fulfilled, "He shall be called a Nazarene." This is not found written, but it can be said that it was gathered from many passages. For Nazarene means holy; and because Christ is called holy: "Until the holy one is anointed" (Dan 9:24), therefore, he is said to be so called by the prophet. Or it can be said that by Nazarene is meant abounding with flowers, as in Is (11:1): "There shall come forth a shoot from the stump of Jesse and a flower shall grow out of his roots." This agrees with Song of Songs (2:1): "I am a rose of Sharon, a lily of the valleys."
3—1
Mt 3:1-12
1. And in those days cometh John the Baptist preaching in the desert of Judea. 2. And saying: Do penance: for the kingdom of heaven is at hand. 3. For this is he that was spoken of by Isaias the prophet, saying: A voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths. 4. And the same John had his garment of camel's hair, and a leathern girdle about his loins: and his meat was locusts and wild honey. 5. Then went out to him Jerusalem and all Judea, and all the country about Jordan: 6. And were baptized by him in the Jordan, confessing their sins. 7. And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath shewed you to flee from the wrath to come? 8. Bring forth therefore fruit worthy of penance. 9. And think not to say within yourselves, We have Abraham for our father. For I tell you that God is able of these stones to raise up children to Abraham. 10. For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire. 11. I indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Ghost and fire. 12. Whose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire.
The evangelist dealt above with Christ's entry into the world; now he deals with the spread of his teaching, for he came for this purpose (Jn 18:37). In regard to his teaching two things are considered: first, the preparation for teaching is mentioned: secondly, the teaching itself (ch. 5).
In a teacher of the Gospel two things are required: first that he be surrounded with sacred mysteries; secondly, that he be of proven virtue: thus two things are mentioned before the teaching, namely, his baptism and temptation (ch. 4).
In regard to the first he does two things: first, John's baptism is introduced (v. 5); secondly, the instruction of the baptized (v. 7). They are invited in two ways by John; namely, by word and by example (v. 4).
In regard to John's teaching he does three things: first, the person of the teacher is introduced; secondly, the teaching is presented (v. 2); thirdly, its authenticity (v. 3).
In regard to the person five things are presented; namely, the time, the person, the office, the dedication and the place.
(1) The first is presented at In those days . And it should be noted that Luke describes the time of preaching in relation to the heads of the republic and of the Jews. Therefore, what Luke says is expressed here, when it says, In those days . This does not refer to the days already mentioned, namely, the time of Christ's infancy. For this does not refer to those days when Christ returned from Egypt. But this is mentioned in this way, because Christ continually lived in Nazareth: "The child grew and became strong, filled with wisdom, and the favor of God was upon him" (Lk 2:40).
Secondly, the person is mentioned, In those days came John : he came, i.e., appeared, for he had been previously hidden: "He came for testimony, to bear witness to the light" (Jn 1:7). But why did Christ wish his testimony, when he had the testimony of works? The answer gives three reasons:
first, for our sake, who are led to a knowledge of spiritual things by means of things that are like us: "He came for testimony, to bear testimony to the light" (Jn 1:7). And why? "that all might believe through him."
Secondly, on account of the malice of the Jews, because not only Christ gives testimony of himself, as they said: "You give testimony of yourself" (Jn 3:26), but so did another: "You sent to John and he has borne witness to the truth" (Jn 5:33).
Thirdly, he mentions his office of baptizing. This was his special office, because he baptized first, and his baptism was a preparation for that of Christ; because if Christ had introduced a new rite, men might be immediately scandalized. Therefore, John came first and prepared men for baptism: "That he might be revealed to Israel" (Jn 1:31).
Fourthly, his main interest is mentioned, because he came to preach diligently, i.e., to preach baptism. When Christ baptized, he joined the two: "Go, teach all nations, baptizing them..." (Mt 27:19). But John prepared the way for both, i.e. the preaching and the baptism. It should be noted that John did this in his thirty-third year, the age at which David was made king and Joseph began to exercise power in Egypt (Gen 41:46). This gives us to understand that no one should be elevated to any office, before he reaches the perfect age.