While Herod awaits the return of the magi, Joseph is admonished by an angelic apparition in a dream to flee with the Messianic child and its mother into Egypt for security (v. 13–15). Adopting the evangelist’s point of view, this is not attended with any difficulty; it is otherwise, however, with the prophecy which the above event is said to fulfil, Hosea xi. 1. In this passage the prophet, speaking in the name of Jehovah, says: When Israel was a child, then I loved him, and called my son out of Egypt. We may venture to attribute, even to the most orthodox expositor, enough clear-sightedness to perceive that the subject of the first half of the sentence is also the object of the second, namely the people of Israel, who here, as elsewhere, (e.g. Exod. iv. 22, Sirach xxxvi. 14), are collectively called the Son of God, and whose past deliverance under Moses out of their Egyptian bondage is the fact referred to: that consequently, the prophet was not contemplating either the Messiah or his sojourn in Egypt. Nevertheless, as our evangelist says, v. 15, that the flight of Jesus into Egypt took place expressly that the above words of Hosea might be fulfilled, he must have understood them as a prophecy relating to Christ—must, therefore, have misunderstood them. It has been pretended that the passage has a twofold application, and, though referring primarily to the Israelitish people, is not the less a prophecy relative to Christ, because the destiny of Israel “after the flesh” was a type of the destiny of Jesus. But this convenient method of interpretation is not applicable here, for the analogy would, in the present case, be altogether external and inane, since the only parallel consists in the bare fact in both instances of a sojourn in Egypt, the circumstances under which the Israelitish people and the child Jesus sojourned there being altogether diverse. [370]