Matthew § 3
Nativity, 6th hour eve
Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
λέγοντες· ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.
гдѣ̀ є҆́сть рожде́йсѧ цр҃ь і҆ꙋде́йскїй; ви́дѣхомъ бо ѕвѣздꙋ̀ є҆гѡ̀ на восто́цѣ и҆ прїидо́хомъ поклони́тисѧ є҆мꙋ̀.
CONCERNING THE STAR; SHOWING HOW AND THROUGH WHAT THE MAGI RECOGNIZED THE STAR, AND THAT JOSEPH DID NOT TAKE MARY AS HIS WIFE.:
I WILL write and inform thee, our dear brother, concerning the righteous of old, and concerning the handing down of the histories of their deeds ; and how, and through what, the Magi recognized the Star, and came and worshipped our Lord with their offerings ; partly from the Holy Scriptures, and partly as we have found in the true chronicles, which were written and composed by men of old in various cities. The ancient scribes testify, that everything which was written by the care of Jason in five large books, from the year 88 of the kingdom of the Greeks till the year 177 (B.C. 223----134), they themselves abridged hastily in two books, from the year 137 (B.C. 174), omitting also the things that were done within the space of fifty years. But as regards other things, with the care that they took, they entered into the repository of the archives of their fathers, where were written and deposited the acts of the remaining histories of the Prophets, which were not written in the books of the Prophets ; and they found in the chronicles, that the Tabernacle of Witness which Moses made, and the Ark which he constructed, and the Altar of Propitiation which he consecrated,----these the Prophet Jeremiah took, and concealed them in a cave of the mountain on which Moses used to pray. And they also found in these chronicles, that the fire which Moses received from Heaven, and with which the priests used to minister, till the time they went |152 down to Babylon, ---- it too was found to have been buried and concealed by Jeremiah the Prophet in a pit which was in watery ground; and after seventy years it was discovered; and with it the captive priests used to minister on the altar, until the appearance of our Lord. And many other things, which the scribe Aristobulus and his colleagues had written in the book of records, and in the epistles of the kings of the house of David and Hezekiah and Josiah and their companions, were written and deposited (there). And when they had found them, they collected them, and wrote them out in the volumes of their books. And through the care of these ancient writers, when they saw that the Jews went to the city of Tyre to praise Herakles, a hero of the Greeks, ---- this too they put into writing; and that Andronicus used treachery towards Onias, the high priest and a famous man, and slew him at Daphne, which lies by Antioch, without any crime, ----not even this did they neglect. And it was found in the true chronicles of the Persians, which were written and deposited there from ancient generations, that Jerusalem was a warlike city from its (earliest) days, and did not make much account of kings, and great fortresses were in the midst of it. And when Sihon, the king of the Amorites, was slain, Moses said : "Now is fulfilled that which was spoken in the ancient proverbs : 'A fire shall go out of Heshbon, and a flame from the city of Sihou, and shall devour the city of Moab, and all the worshippers of the altars of Arnon.'" And when Moses heard that this was written in the books of the Amorites, he too added and put it into his book. And when King Saul persecuted David, David recited to him some of the ancient proverbs, and said: '"From the wicked proceedeth wickedness, but verily my hand shall not be upon thee ;' and because of this my hand is not upon thee, but the hand of the Lord hath power over thee." And when the people went up from Babylon, and there was a great strife concerning their going up, king Darius commanded, and the books of the records and acts of the preceding kings were called for ; and there was found among their chronicles a roll, in which was written : "I truly, Cyrus, king |153 of Persia, have commanded that the people of the Hebrews should go up from Babylon to Jerusalem, along with the vessels of the service of the house of the Lord." And when king Darius heard this, he too affixed his seal to this order, and commanded that, whosoever should disobey this order, a beam should be pulled down from his house, and they should make it into a cross, and hang him upon it, and that his house should be given up to plunder. And he added of his own (goods) expenses for the house of the Lord. And Job, whose time was anterior to that of Moses, ---- before that Moses narrated the history of the creation of Adam, Job said unto his friends, as he had found in the tradition of the generations before him : "This we have found in the world, since Adam was created upon the earth. Who is he that made man upon the face of the earth?" And to his Lord he said: "What shall I do unto Thee, O Maker of man ? in return for Thy hands, which have laboured and made me, and fashioned me and framed me, when Thou didst curdle me like cheese of milk." Moses himself too found many things, which were going down and coming by tradition from mouth to ear, from one generation to another ; and he put them into his book, although he left out many things which could not be comprised (in it). For that which is said of Abraham, that he was enjoining his children and his household to keep the commandments of the Lord, is older than the laws of Moses by four hundred and thirty years. For these commandments, which Abraham was enjoining his household (to keep), were received by him, as it were by tradition, from Shem ; and Shem too received them from his father Noah ; and Noah received them from Enoch ; and Enoch received them from Adam ; and Adam received them from his Lord. For the barbarous races who keep (the commandments) 'Thou shalt not kill,' and 'Thou shalt not steal,' and 'Thou shalt not commit adultery,' and destroy wizards, and so forth, ---- this is not (done) as it were by the law of Scripture, but by the law of the mind of ancient tradition, which is older than the law that Moses wrote. For it was not of the law of Scripture that Joseph was afraid, and did not come nigh unto |154 his master's wife; nor was it of the law of Scripture that the king of Gedar (Gerar) was afraid; he and his nobles, and did not come nigh unto Rebecca; nor was it of the law of Scripture that Lot was afraid, and said to the people of Sodom, "Do not do this disgraceful and shameful thing to the men who have entered under the shadow of my roof; but of that law and mind which was born with the ancient generations, and went on, and came by tradition of their children down to the time of Moses, who put into writing those things which were written on the tablets of the heart; for "the law was added because of falling away." And as many things, which Moses also neglected, are found in chronicles that were written and laid up, so too the history of the Star which the Magi saw, was found in a chronicle which was written and laid up in Arnon, the border of the Moabites and Ammonites. And this history was taken from the place in which it was written, and was conveyed away and deposited in the fortress of Achmethan, which is in Persia. Because that, in the time of Moses, and both before and after Moses, the Assyrians were lords over the land of the Moabites and of the Ammonites, where Balaam said, "A Star shall rise out of Jacob, and a Head shall arise in Israel." And it was not merely over the land of the children of Lot that the Assyrians were lords, but also over the land of Sihon and of Og, the kings of the Amorites, and over the whole land of Palestine, and over Phoenicia, and Syria, and all Mesopotamia; seeing that the nations sent up tribute to them, as if subdued under their hands, and gave them hostages, and offered them crowns of victory. And whenever one place rebelled against another, and they commenced war against one another, (word) was written and sent to the Assyrian kings, and as they commanded, so it was (done), and those who rebelled received chastisement. And along with these things, both the deeds which Moses did in inner Arabia, and in outer Arabia, and in Rekem of Gea, and in the regions which were round about the cities of Moab, and the history of the Star, which Balaam spoke, and so forth;----these things the princes and judges of those places |155 wrote down, and sent and made them known ; and they were read before ασκρτοσ, the king of the Assyrians, who was reigning at the time in which they were done. And he commanded, and the record of these matters was deposited in the fortress of Achmethan, where they were preserved among the books of the kings of Assyria, as was also the custom in other countries. And after ασκρτσ [ασκδτσ], there reigned after him αμυντοσ there in Assyria, when Moses was between the Amorites and the Edomites, and had come to the city of Petra, which is called in the language of Mesopotamia Rekem of Gea. And when the people encamped over against 'Ad'ira, which is 'Adu'ira (Aroer), that lies in the valley of Arnon, which separates the Midianites, the children of Kentura (Keturah), the concubine of Abraham, from the children of Lot, Abraham's brother's sou, in the days of Balak the son of Zippor, the king of the Moabites ; and when Balak saw the people that were with Moses, which had come near to his borders, he despised them, and neglected the wars which he had witnessed ; how Sihon, king of the Amorites, who had taken possession by war of the land of the Moabites, carrying away hostages from the Moabites, was not able to stand before this people, who had slain him and destroyed him at Jahaz; nor was the king of Canaan, who dwelt in the south, able to stand before this people, and they called his place a devoted place. Of these things Balak, the king of Moab, was afraid, and he trembled, and was frightened to wage war with Moses, before whom neither the kings of Egypt had stood, nor the kings of other very mighty nations, nor had even the terrible sea itself dared to stand before Moses. And Balak called the elders of the Midianites and his nobles, and said to them: "This Moses, who, lo, has terrified the whole earth, and slain the kings that were around us,----and behold, the people that are with him are |156 grazing on our land as the ox that grazeth in the field, ---- is he not that Moses, who was made the overseer and shepherd of Jethro, the priest of your gods, whom ye received as a guest, and who was protected among you as a stranger ? And lo, today he is expelling us from our lands, and driving us out of our territories. But let us abstain from war, and let us send and call Balaam the soothsayer, to come and curse them ; because they are the children of Jacob, who trembled and was afraid of the curses of his father Isaac, as we have all heard from our fathers." And they sent after Balaam the soothsayer. And the messengers went and found him at Urem, which is situated over against Turär, the eastern (part) of Mesopotamia; and they said to him : "The king of the Moabites, and the princes of the Midianites, have sent us after thee, that thou mayest go with us and curse the people that has come out of Egypt." But Balaam, through his craftiness, because he knew that the power of his word was not sufficient to enable him to do this, and to stand before six hundred thousand drawers of the sword, laid hold of a pretext, and said to those who had come after him : "Be ye witnesses unto me henceforth, that I fear lest perchance the Lord should not permit me to curse the people and destroy it by means of words and maledictions." And when he went unto Balak the king, instead of the curses which he was looking to hear from him, he heard blessings from him. And when Balaam saw that Balak began to be vexed with him, because, instead of curses, he heard from him something which he did not expect, Balaam said unto Balak : "The . princes whom thou didst send after me, can testify that I said unto them, 'Whatever the Lord sayeth unto me, I will say, and not what Balak says unto me, who has sent you unto me.' And upon this condition I arose and came with them unto thee, to tell thee that the legions of the Chittites and the armies of the Greeks are about to issue forth from the whole land of the Macedonians, and to subdue the Assyrians in wrath and the |157 land of Nimrod in anger. And after this happens, then shall rise the Star out of the children of Jacob, whom thou didst wish to keep in darkness ; and the Head shall arise in Israel, to come and destroy whom thou didst send after me ; and He shall destroy their mighty men, and shall subdue the whole seed of Seth the son of Adam." But Balak the king and his nobles,----when they heard that the mighty Assyrians, who were rulers over them, were going to be subdued under the yoke of the king of the Greeks, and the whole earth (was going to be subjected) to Him on whose account the Star was going to rise, destroying their mighty men,----laid aside the fear of the people who were abiding over against them. But that king Balak might not come to disgrace and (incur) the punishment of death from amunts king of the Assyrians, he wrote and informed him of the things that Balaam said. And he commanded, and the letter was laid up in his archives, as was written above ; and they received this writing, this history being handed down and coming from people to people through the whole land of the Assyrians. But the Assyrians, because they were born and brought up in the doctrine of the Chaldaeans (astrologers) of their country and of the soothsayers their countrymen, according to what they had received from their mother Babylon, from whom, began astrology and soothsaying and magic, just as from Egypt (began) incantation,----on this account they received the word of Balaam the soothsayer, the disciple of Babylon, and were not able to refuse credit to his word, lest the whole doctrine, on which they took their stand, should be proved false; for Balaam was called "the soothsayer," because of the doctrine of astrology in which he was brought up. And as to his being besides called a prophet, because his word turned out true in regard to the legions of the Chittites which issued forth, and about the Star which arose,----although in these things indeed he was true and trustworthy, yet because he was a false witness, and said : "I see no iniquity in Israel," the children of Jacob slew him" as a liar. To be brief,----the tradition of the history of Balaam was handed down and came from king αμυντροσ (αμυντοσ) to king |158 βχοσ (βλχοσ), in whose days Othniel the son of Kenaz was ruler over the Hebrews. And from βχοσ (βλχοσ) to king βλπτωρ (or βλφτωρ), in whose days Ehur (Ehud) killed Eglon the king of the Moabites. And from (λ)βκροσ (or βχροσ) to king πραιρσ, in whose days the Philistines subdued the Hebrews. And from πραιροσ (πραιδοσ) to king σωροσ, in whose days the Hebrews were delivered from beneath the hand of their enemies. And from σωροσ to king πλμροσ, in whose days Jael killed Sisera the general. And from (λ)πλμροσ to king πισοσ, in whose days Gideon slew the children of Midian. And from (λ)πισοσ to king σρσμοσσ; in whose days Abimelech slew his seventy brethren. And from σρμοσσ to king μνθροσ, in whose days died Tola, the son of Abimelech's uncle. And from (λ)μνθροσ to king τομοσ, in whose days Nephthah (Jephthah) offered his daughter a sacrifice to God. And from (λ)τομσοσ to king τυασσ, in whose days Samson died among the Philistines. And from (λ)τυασσ to king θινοσ, in whose days died (Eli) the high priest. And from (λ)θινοσ to king δρκλσ, in whose days Saul was slain on the hill of the Gibeonites, and David became king. And from (λ)δκλσ (δρκλσ) to king ευπλσ, in whose days Solomon sat upon the regal throne. And from (λ)ευπλσ to king αθνοσ, in whose days Jeroboam became king over Israel. And from (λ)αθνοσ to king πτραιοσ; in whose days (Azariah) the son of Azur (Oded) the prophet said unto king Asa : "Because this people listened not unto the voice of the Lord |159 their God, there was no peace either to him that went out or to him that came in." And from (λ)πραιοσ to king φτριοσ, in whose days the Lord smote Jehoram the son of Athaliah, the sister of Ahab, and his bowels came forth from his inside, and he died. And from (λ)φρτισ to king ακρπζσ, in whose days Joash was slain by his servants. And from (λ)βπρσ to king θισκων, in whose days Uzziah was smitten with leprosy. And from (λ)θισκων to king αρβκσ, in whose days Menachem reigned over Israel. And from αρβκσ to king σωσρμσ, in whose days Jotham built the gates of the house of the Lord. And from σωσρμοσ to king μρκιοσ, in whose days Hezekiah opened the gates of the house of the Lord, which had been closed by Ahaz his father. And from king (λ)μρκοσ, in whose days Manasseh made the image with four faces, to king αιρκσ, in whose days Manasseh returned and came up from Babylon, because he knew that the Lord was God. And from (λ)αρικσ to king φρατροσ, in whose days Josiah burned the bones of the priests. And from φρτροσ to king κυβσρσ, in whose days Daniel and Hananiah and their companions were led away captive to Babylon. And from κυβσροσ to king αστβυγσ, in whose days the Babylonians laid waste Jerusalem. And from αστιβγσ to Cyrus the king of the Persians, who proclaimed the return to the children of Israel, that they should go up from Babylon to Jerusalem. All these kings of the Assyrians, from the days of Moses to Cyrus the Persian, were on their guard and watching to see when the word of Balaam would be fulfilled; and when the legions of the Chittites would issue forth from the land of the Macedonians ; and how would be devastated the lands and regions of all Asia, and the city of Ephesus, and the districts of Pontus, and Galatia, and Cilicia, and all Syria, and the spacious country of Mesopotamia and of all the Parthians; and (how) they would pass on to Nineveh, the city of Nimrod, the first of all mighty men, and would wage war violently with the Assyrians, and conquer them and subdue them. |160 When then the Assyrians saw that their kingdom was taken away from them, and was given to the Persians, they thought that the great war of the Chittites too, of which they had been afraid, had passed away from them. For although at different times the Assyrians had had wars of and by themselves,----when the Babylonians waged war with them, and took away from them the kingdom ; and again the Medes waged war with the Babylonians, and took away the kingdom from them also; and the Persians also waged war with the Medes, and the Persians conquered and won the kingdom;----yet they had had no fear in all these wars and struggles, because they knew that those who were overcome, were the brethren and associates of those who were victorious. For neither was it possible that Cyrus the Persian should succumb in war, because that in the days of Isaiah the prophet the gates of victory had been opened before Cyrus ; nor was it possible that the gates should be shut in his face, because he was called the Anointed of the Lord. And after Cyrus the Persian reigned Cambyses, at whose word Syria was laid waste, and Phœnicia, and Palestine, and other countries. And from Cambyses (the tradition was handed down) to the first Darius, in whose days Ezra the scribe rebuilt the desolate places of Jerusalem. And from Darius to king Artachshasht, in whose days Sanballat and Shimshai the scribe were hindering the people from rebuilding the desolate places of Jerusalem. And from Artachshasht to king ....., in whose days went up the remnant which had remained in Babylon, and some of the children of the captivity of the people. And from ..... to another Darius, in whose days went up Ezra the scribe, he and the priests and the Lévites, and were walking upon the wall of Jerusalem, and repeating the psalms of David for the completion of the building. And from Darius to the last Artachshasht, in whose days the |161 furniture of Eliashib was thrown out into the street, because he had made for himself a house in the court of the house of God. And from Artachshasht to the last Darius, who is the ram that Daniel foresaw, butting westward and northward and southward ; and there came a he-goat, and the legions of the Chittites with him, as Balaam had said, and waged war with Darius, king of the Medes and Babylonians and Assyrians and Persians, and overcame him, and slew him, and ravaged the people who were with him, and cast him down, and subdued the Assyrians under his power, and made them tributary to the kingdom of the Greeks, which was of old subject to the power of the Assyrians. The kingdom of the Jews too, which had also been subject to the children of the East, passed under the power of the Greeks. And when the Persians saw that the word of Balaam had turned out true and become a fact, they were also specially concerned to see when the Star would arise and become visible, about which he spoke, meditating what might perchance happen at its rising, and whence it would appear, and concerning whom it would testify. And after this Darius, whom Alexander the king of the Greeks slew, there arose king ARSUN, in whose days cities were increased in their buildings in the land of Syria. And from (L)ARSUN (the tradition was handed down) to king ARTMRSUS, in whose days the Books of the Hebrews were translated into Greek. And from (L)ARTMRSUS to king ATISHCHU, in whose days lived Jesus the son of Simeon, the priest, who was called Bar-Sira (the son of Sirach or Siracides). And from (L)TISHIS to king APTSHURS (or APHTSHURS), in whose days the impure Jason received from the king of the Greeks the power over the children of his people ; and he wrote the children of his people by the name of Antiochians through the praises of Herakles. And from (L)APTSHURS to king PRIDUS, in whose days the senators (συγκλητικοί) of the Romans wrote to the cities letters of greeting regarding the party of Jonathan and Simeon (Simon), the sons of Mattathias. |162 And from (L)MPRUS to king ASTRUS, in whose days Arshak (Arsaces) the Parthian waged war with the king of the Greeks and slew him. And from (L)MPIZRUS to king ANSCUS, in whose days the kingdom of the Greeks was cut off. And from (L)ISCUS to king PIRSHBUR (Pir-Shabur?), in whose days Augustus Caesar reigned over the Roman empire. And in his days was the glorious manifestation of our adored Saviour. And therefore in the days of this PIRSHBUR, who was called ZMRNS, there appeared the Star, both transformed in its aspect, and also conspicuous by its rays, and terrible and grand in the glorious extent of its light. And it overpowered by its aspect all the stars that were in the heavens, as it inclined to the depth, to teach that its Lord had come down to the depth, and ascended again to the height of its nature, to show that its Lord was God in His nature. And when the Persians saw it, they were alarmed and afraid, and there fell upon them agitation and trembling, and fear got the mastery over them. And it was visible to the inner depths of the East alone ; and the Persians, and the Huzites, and the other peoples that were around them, knew that this was what Balaam had foretold ; and this apparition and news flew through the whole East : "The king of Persia is preparing splendid offerings and gifts and presents, and is sending them by the hands of the Magi, the worshippers of fire." And because the king did not know where the Messiah was born, he commanded the bearers of the offerings, (saying): "Keep going towards the Star, and walking on the road along which it runs before you ; and by day and night keep observing its light." And when they set forth with the sun from their country, in which this sun (of ours) is born every day, the Star too with its rays was running on before them, accompanying them and going with them, and becoming as it were an attendant of theirs. And they halted in many places, passing by large fortified towns, and (through) various foreign tongues and different garbs, that were unlike to one another. And they halted outside of the cities, and not inside of the cities, until they reached the gates of Jerusalem, over which the Star stood still, entering and alarming Jerusalem and its inhabitants, and terrifying also the kings and priests. |163 And when they had entered within the gates of the city, it was concealed from them. And when the Magi saw that neither the kings, nor the priests, nor the chiefs of the people perceived the coming of the Messiah, and the Star was concealed, they knew that, because they were not worthy, they did not perceive the birth of the Son, nor were they worthy to behold the Star. And when the Magi saw that the Star was hidden from them, they went forth by night from the city ; and at that very moment the Star appeared unto them ; and they went after the apparition of it, until it descended and stood still over the cave of Bethlehem, where was born the Messiah. And in that hour they opened their treasures, and offered unto Him many presents and gifts of offerings, bowing down in adoration before the Messiah, that their offerings might be accepted, and that they might be delivered from the hateful treachery which they had seen in Jerusalem, and might reach their own country without fear, and might carry back word to those who had sent them of what they had seen and heard. And when they had made their offerings and passed the night there, the Star too stopped with them above the cave. And when they rose early in the morning to set out for their country, it was for the second time running on and going before them on the way, which was different from the former one; and until they had entered their city, it did not quit them, nor was it concealed as on the former occasion. And when they had entered into the presence of the king who had sent them, they narrated to him all that they had heard and seen. These things too were written down there in inner Persia, and were stored up among the records of the deeds of their kings, where was written and stored up the history of the legions of the Chittites and the account of this Star, that they might be preserved where were preserved the histories of the ancients. But Joseph and Mary, when they saw the treachery of king Herod and the envy of the Scribes and Pharisees, arose and took the Child, and went to a foreign country and of a barbarous tongue; and there they dwelt for the space of four |164 years, during which Herod continued to reign after (their flight). And at the commencement of the reign of Herod's son, they arose and went up from that land to the country of Galilee, Joseph and Mary, and our Lord along with them, and the five sons of Hannah (Anna), the first wife of Joseph. But Mary and our Lord were dwelling together in the house in which Mary received the Annunciation from the holy Angel. and eleven, in the second year of the coming of our Saviour, in the consulship of Caesar and of Capito, in the month of the latter Kanun, these Magi came from the East and worshipped our Lord at Bethlehem of the kings. And in the year four hundred and thirty (A.D. 119), in the reign of Hadrianus Caesar, in the consulship of Severus and of Fulgus, in the episcopate of Xystus, bishop of the city of Rome, this concern arose in (the minds of) men acquainted with the Holy Books; and through the pains of the great men in various places this history was sought for and found, and written in the tongue of those who took this care.
But we must ask why, when the Redeemer was born, an angel appeared to the shepherds in Judea, while a star, not an angel, led the Magi from the East to worship him. The reason is that for the Jews, as those who use reason, a rational creature—that is, an angel—was the proper herald; but the Gentiles, because they did not know how to use reason, were led to know the Lord not through a voice but through signs. Hence Paul also says: Prophecies were given to believers, not to unbelievers; but signs to unbelievers, not to believers; because prophecies were given to the former as believers, not unbelievers, and signs to the latter as unbelievers, not believers. And it should be noted that when our Redeemer was already of mature age, the apostles preached him to those same Gentiles, but when he was an infant, not yet speaking through the function of a human body, a star announced him to the Gentiles, because the order of reason demanded that speaking preachers should make known to us the Lord who now spoke, while mute elements should proclaim him who did not yet speak.
Forty Gospel Homilies, Homily 10(Chapter 2, Verses 2 and following) For we have seen his star in the East, and have come to worship him. When King Herod heard this, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. To confound the Jews and make them understand the birth of Christ from the Gentiles, a star rises in the East, which the successors of Balaam, through prophecy, had known. Read the book of Numbers (Chapter XXIV). The magi, however, were guided by a star to Judea, so that when questioned by the priests, they would be able to give an account of the coming of Christ.
Commentary on MatthewSaying, Where is He that is born King of the Jews? For we have seen His star in the east and are come to worship Him. It is said that these Magi were descendants of Balaam the soothsayer; and that when they discovered Balaam's oracle, "A star shall arise out of Jacob" (Num. 24:17), they understood the mystery concerning Christ, and so they came desiring to see Him that had been born. "For we have seen His star in the east." When you hear "star," do not think that it was a star such as we see, but a divine and angelic power that appeared in the form of a star. The Magi were astrologers, and so the Lord used what was familiar to them to draw them to Himself. In the same manner, the Lord astonished Peter the fisherman by the multitude of fish which he caught by the name of Christ. That the star was an angelic power is apparent from the fact that it shone even by day, and that it moved as they moved, and stood still as they rested; also, that it moved from Persia in the north to Jerusalem in the south. For a star never moves from north to south. "And are come to worship Him." These Magi are seen to possess great virtue. For if they came to worship Christ in a strange land, how much more would they preach Him with great boldness in Persia?
Commentary on Matthew(2) Then the testimony is presented, when it says, Where is he who is born king of the Jews? In this testimony they say three things: first, they announce the birth of a king; secondly, they mention the sign of this birth, we have seen his star in the East; thirdly, they profess their pious intention, we have come to adore him.
They say, therefore, where is he? It should be noted that those Magi are the first-fruits of the nations and prefigure in themselves our condition. For they presuppose something, namely, the birth of Christ, and the look for something, namely, the place. We, indeed, have Christ by faith, but we look for something by hope: for we shall see him face to face: "We walk by faith, not by sight" (2 Cor 5:7).
But since they had heard of a king in Jerusalem, why did they say these things? For anyone who acknowledges another king in the king's city exposes himself to danger. But surely they did this through the zeal of faith. Hence, in them was announced that fearless faith suggested below (10:24): "Do not fear those who kill the body." Then they mention the sign of this birth, we have seen... Note that these words were the occasion of two errors: Some, as the Priscillianists, said that all of men's acts are performed and ruled by fate. And they confirm it by these words, we have seen his star. Therefore, he was born under some star. The other was the error of the Manichees, who deny fate and, consequently, this gospel. But both errors are rejected.
But before proceeding to explain the letter, let us see what fate is and how these things should be believed and how not. Note, therefore, that in human affairs we see many things happening by accident and by chance. But it happens that something fortuitous and by chance relative to a lower cause is not fortuitous when related to a higher cause. For example, if an employer sent three men for someone and none knows the other, if they all met, it would be by chance, so far as they are concerned; but relative to the employer's intention, it would not be chance. But according to this there were two opinions about fate. Some said that things of chance are not explained by a higher cause planning them; and they denied fate as well as all divine providence. And according to Augustine this was Cicero's opinion. But we say that things of chance are explained by a higher cause planning them. Since fate suggests something commanded and proclaimed beforehand, there is a difference of opinion about the source of this arrangement. For some say that it is due to the power of the heavenly bodies; in other words, fate is nothing more than the arrayal of the stars. Others explain contingent events by divine providence.
But the other opinion must be rejected. For human acts are not ruled by the arrangement of the heavenly bodies. This is clear for the present, as many valid reasons testify. First, because it is impossible for a bodily force to act on a non-bodily force, for in the order of nature the lower cannot act on the higher nature. Now there are in the soul certain powers superior to the body and some equipped with bodily organs, such as the nutritive and the sense powers. Now, heavenly bodies, although they act directly on lower bodies and produce changes in them, can also act indirectly on powers equipped with organs. But they cannot act on powers equipped with organs by compelling them, but only by inclining them. For we say that this person is prone to anger, and this from heavenly causes; but directly, the choice as such is in the will. Hence, no disposition can be formed in the human body, such that the judgment of free will would not surpass it. Hence, anyone who would rank free will lower than the heavenly bodies would necessarily have to admit that the senses are not different from the intellect. Secondly, because all divine worship is thereby excluded, because all things would occur by necessity; and so, even the direction of all governments would be ruined, because there would be no need to take counsel or provide for anything, and so on. Thirdly, because we would attribute to God the malice of men; which would be to insult him who created the stars. Therefore, it is clear that to say this is altogether contrary to the faith. Hence, Gregory says: "Far be it from the hearts of the faithful to say that fate is anything."
But if you wish to call divine providence "fate", then it is something. But as Augustine says, because we should have nothing in common with unbelievers, we must not apply this name to it. Hence, he says: "Correct the wording and you may hold the opinion." Therefore, it cannot be said we have seen his star, i.e., on which his entire life depends; because, according to Augustine, in that case the star would not follow the new-born, for then Christ should be called more the fate of the star, rather than the converse.
It should be noted that that star was not among those originally created. This is evident for the following reasons: first, from its movement, because no star is moved from north to south. But the locale of the Persians, whence the Magi came, is situated in the north. Secondly, other stars never rest; but this one was not moving without interruption. Thirdly, from the time, because during the day no star gives light; but this one afforded light to the Magi during the day. Fourthly, from its location, because it was not in the firmament. This is clear, because the star enabled them to pick the right house exactly. Therefore, it must be admitted that it was specially created for the service of Christ. Therefore, he says we have seen his star, i.e., created for his service.
Some say that this star was the Holy Spirit, who appeared in the form of a star, just as later at Christ's baptism he appeared in the form of a dove. Others say that it was an angel. But one must admit that it was a true star. And he wished to be manifested by the evidence of a star, because it befitted him. For he is the king of the heavens and, therefore, he willed to be manifested by the heavenly disclosures: "The heavens are telling the glory of God; and the firmament proclaims his handiwork" (Ps 19:1); to the Jews through angels, through whom they had received the Law: "The law was given by angels" (Gal 3:19); to the gentiles by a star, because they came to a knowledge of God through creatures: "His invisible nature has been clearly perceived through the things that were made" (Rom 1:20). Secondly, because it befitted those to whom he was made manifest, namely, the gentiles, whose call was promised to Abraham by an allusion to the stars: "Look up at the heavens and count the stars, if you can" (Gen 15:5). Hence, both at his birth and during his passion a sign was made in heaven which made Christ known to all the gentiles. Thirdly, it suited everyone, because he is the savior of all.
But he says in the east. This can be explained in two ways. According to Rabanus in the following way: a star existing in Judea appeared to the gentiles in the east; or, we have seen the star in the east. This seems better. Hence, it says: And lo, the star they had seen in the east went before them. This is also clear from its being located near the earth, because otherwise, it would not have pointed out the place. Therefore, it could not be seen from such a far-away place.
Then they mention their devout intention, and have come to worship him. Here are two questions. For Augustine says: "Were they curious, so that whenever any indication was made by a star, they would look for a king." This would be foolish. But it should be noted that they paid homage not to an earthly king but to a heavenly. This shows that a divine power was present; otherwise, if they had been seeking an earthly king, they would have lost all devotion, when they found one wrapped in cheap clothing.
But Augustine asks again: How were they able to know from the star that the God-man was born? He answers that they knew from an angel revealing it; for the one who showed them the star sent them an angel to reveal this. Pope Leo says that "just as outwardly the eyes were filled with the light of that star, so inwardly a divine ray revealed." The third reason is that they were from the stock of Balaam who said (Num 24:17): "A star shall arise out of Jacob." Hence, they had it from his prophecy. And so, seeing a star of such brilliance, they suspected that the heavenly king had been born; and therefore, they inquired. And we have come to worship him. In this was fulfilled the words of Ps 72 (v. 11): "May all kings fall down before him, all nations serve him."
Commentary on MatthewWhen Herod the king had heard these things, he was troubled, and all Jerusalem with him.
Ἀκούσας δὲ Ἡρῴδης ὁ βασιλεὺς ἐταράχθη καὶ πᾶσα Ἱεροσόλυμα μετ᾿ αὐτοῦ,
Слы́шавъ же и҆́рѡдъ ца́рь смꙋти́сѧ, и҆ ве́сь і҆ерⷭ҇ли́мъ съ ни́мъ.
(non occ.) As the Magi seek a Redeemer, so Herod fears a successor.
(Serm. 200. 2.) If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His mother's breast.
Catena Aurea by Aquinas(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.
(ord.) Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.
(ord.) Jerusalem was troubled with him, as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he showed afterwards his disposition; if he should not, he would at least be excused to the Romans.
Catena Aurea by AquinasBut in all the signs which were shown either at the Lord's birth or at His death, we must consider how great was the hardness in the hearts of certain Jews, which recognized Him neither through the gift of prophecy nor through miracles. For all the elements testified that their Author had come. To speak of them somewhat in human terms: the heavens recognized that He was God, because they immediately sent forth a star. The sea recognized Him, because it offered itself to be walked upon beneath His feet. The earth recognized Him, because it trembled when He died. The sun recognized Him, because it hid the rays of its light. The rocks and walls recognized Him, because at the time of His death they were split apart. Hell recognized Him, because it gave back the dead whom it held. And yet Him whom all the insensible elements perceived as Lord, the hearts of unbelieving Jews still do not at all recognize as God, and, harder than rocks, they refuse to be split open for repentance, and they deny to confess Him whom the elements, as we said, proclaimed as God either by signs or by being rent asunder.
Forty Gospel Homilies, Homily 10(Hom. in Evang. i. 10.) At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shows itself.
Catena Aurea by AquinasBut "when Herod," saith the Scripture, "had heard, he was troubled, and all Jerusalem with him." Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.
But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, "They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given."
But nevertheless, although troubled, they seek not to see what hath happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born amongst them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), "If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians."
But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array.
Homily on the Gospel of Matthew 6(ubi sup.) Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judæa, reigns every where.
Catena Aurea by Aquinas(Serm. xxxvi. 2.) Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power.
Catena Aurea by AquinasWere they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.
Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.
Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.
Catena Aurea by AquinasFor thus it is written in the prophet: "And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People lsrµl." But if hitherto he has not been born, what "leader" was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem.
An Answer to the JewsWhen Herod the king had heard these things, he was troubled, and all Jerusalem with him. Herod was troubled because he was a foreigner and feared for his kingdom; for he knew that he was unworthy of it. But why were the Jews troubled? They ought instead to have rejoiced that they would have a king to whom the kings of Persia paid homage. But evil is indeed a senseless thing.
Commentary on MatthewAfter the announcement of the birth of Christ, inquiry is made as to the place of his birth. Three things are mentioned: first, their motive for asking; secondly, the inquiry is made (v. 4); thirdly, the truth is found (v. 5).
(3) The motive was Herod's disquiet. Hence, when he heard this. It is significant that he calls Herod a king, to show that he was not the king they were seeking. There were three reasons for his disquiet: the first came from his ambition to preserve his kingdom, since he was a foreigner. For he knew or had heard the words of Dan (2:44): "In the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall its sovereignty be left to another people." But here he was deceived, because that kingdom was spiritual: "My kingdom is not of this world" (Jn 18:36). Hence, Herod was disturbed, because he feared the loss of his kingdom; but more disturbed was the devil, fearing the total destruction of his kingdom: "Now is the prince of this world cast out" (Jn 12:31). And note that, as Chrysostom says, men established in lofty places are disturbed by any slight word spoken against them. The second reason came from fear of the Roman Empire. For it had decreed that no one be called god or king without their consent; hence, he feared. But this was a worldly fear, which is forbidden: "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is 51:12). The third was shamefacedness. For one is embarrassed before his people, when someone else is called king. Thus he was like Saul, who said: "I have sinned; yet honor me now before the elders of the people and before Israel" (1 Sam 15:30).
What follows is strange: and all Jerusalem with him. For it seems that they should have rejoiced. But it should be noted that they had three reasons for being disturbed: the first was their wickedness; for they were wicked, since they always detested the life style of the Jews: "Fools detest those who flee from evil" (Pr 13:19); the second was to please Herod: "As the judge of the people is, so are his ministers" (Sir 10:2). The third was that they feared that Herod on hearing this would rage more against the Jewish people.
The mystical meaning is that he was earthly. Gregory: An earthly king was disturbed, when the king of heaven was born, because earthly greatness is bewildered when heavenly loftiness is disclosed. "Then the moon will be confounded and the sun ashamed, when the Lord of hosts shall reign on Mount Zion and in Jerusalem" (Is 24:21). And it should be noted, as Augustine says: "But what will the judge's tribunal be, when the infant's cradle terrified proud kings? Let kings fear him sitting at the right hand of the Father, whom a wicked king feared, when he was taking nourishment from his mother's breasts."
Commentary on MatthewAnd when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ᾿ αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται.
И҆ собра́въ всѧ̑ первосвѧще́нники и҆ кни́жники людскі̑ѧ, вопроша́ше ѿ ни́хъ: гдѣ̀ хрⷭ҇то́съ ражда́етсѧ;
Moreover, to add to the measure of their damnation, Him whom they despise now that He is born, they knew long beforehand would be born. And they knew not only that He would be born, but also where He would be born.
Forty Gospel Homilies, Homily 10Seest thou how all things are done to convict the Jews? how, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.
However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for. For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That "His goings forth are from of old, from everlasting."
Homily on the Gospel of Matthew 7Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.
Catena Aurea by AquinasThey are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would show pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.
Catena Aurea by AquinasAnd when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. The scribes were the teachers of the people, like those whom we call "scholars." God ordained in His providence that these men be asked, so that they would confess the truth, and by this confession be condemned. For those who crucified Him had first confessed Him.
Commentary on Matthew(4) And assembling... Here the inquiry is mentioned. And, as has been said, Herod was led to inquire both for the sake of his kingdom and for fear of the Romans. Hence, he was looking for the truth. But in order to have certainty about something, three things are required of the investigators, for credence is given to the multitude, to authorities and to the learned. Hence, he assembled many having authority and recognized as wise. And this is what he says: assembled all, as to the first; "A multitude of wise men is the salvation of the world" (Wis 6:24); the chief priests, as to the second: "The lips of a priest should guard knowledge, and men should seek instruction from his mouth" (Mal 2:7); and scribes, as to the third. They are called scribes, not only because they wrote, but because they interpreted the writings of the Law. It was through them that he wished to investigate the truth: "Do not presume to speak much among the great, and do not say much in the presence of the old" (Sir 32:13).
He inquired of them where the Christ was to be born. The Magi called him king, but the others were looking for the Christ; for they knew from talking with the Jews that the lawful king of the Jews is anointed. But he either believed the prophecy or he did not. If he believed, he knew that he could not be prevented from reigning. Then why did he kill the children? If he did not believe, why did he search for him. The answer is that he did not believe completely, because he was ambitious; and ambition makes a man blind.
Commentary on MatthewAnd they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
οἱ δὲ εἶπον αὐτῷ· ἐν Βηθλεὲμ τῆς Ἰουδαίας· οὕτω γὰρ γέγραπται διὰ τοῦ προφήτου·
Ѻ҆ни́ же реко́ша є҆мꙋ̀: въ виѳлее́мѣ і҆ꙋде́йстѣмъ, та́кѡ бо пи́сано є҆́сть прⷪ҇ро́комъ:
(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.
Catena Aurea by Aquinas(ord.) He quotes this prophecy as they quote who give the sense and not the words.
Catena Aurea by AquinasFor when questioned by Herod, they specify the place of His birth, which they had learned by the authority of Scripture. And they bring forth the testimony by which Bethlehem is shown to be honored by the birth of a new ruler, so that their very knowledge might become both a testimony of damnation for them and an aid to belief for us. Isaac indeed aptly prefigured them when he blessed his son Jacob; for with eyes grown dim yet prophesying, he did not see his son present before him, to whom he foresaw so many things in the future, because indeed the Jewish people, filled with the spirit of prophecy yet blind, did not recognize in His present coming the One about whom they had foretold so many things concerning the future.
Forty Gospel Homilies, Homily 10(Hom. in. Evang. viii. 1.) Rightly is He born in Bethlehem, which signifies the house of bread, who said, am the living bread, who came down from heaven.
Catena Aurea by Aquinas(Verse 5) But they said to him: in Bethlehem of Judea. For thus it is written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah. For from you shall come forth a ruler, who will shepherd my people Israel. This is an error of the scribes. We think that it was first written by the evangelist, as we read in the Hebrew itself, 'of Judah,' not 'of Judea.' For what other Bethlehem of the nations is there, that it should be distinguished here as 'of Judea'? But it is called Judaea for this reason, because there is another Bethleem in Galilee. Read the book of Joshua the son of Nun (Joshua 19). Finally, even in the testimony itself, which is taken from the prophecy of Micah, it is written thus: And you, O Bethlehem, land of Judah (Micah 5:2).
Commentary on Matthew(Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, 'Bethlehem in the land of Judah.'
Catena Aurea by Aquinas"But why," one may say, "if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?" Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.
And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place.
Homily on the Gospel of Matthew 7Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; showing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, art not the least, is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.
Catena Aurea by Aquinas(Serm. xxxi. 2.) The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death.
Catena Aurea by AquinasWhen they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah.
By cutting short the prophecy, they became the cause of the murder of the Innocents. For the prophecy proceeds, From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting. Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as from everlasting.
Catena Aurea by AquinasAnd they said unto him, In Bethlehem of Judea; for thus it is written by the prophet. By which prophet? By Micah (Micah 5:2).
Commentary on Matthew(5) They told him: "In Bethlehem of Judah." Here the truth is presented: first, the truth (v. 5); secondly, it is confirmed by a prophecy (v. 6). It should be noted that Christ willed to be born in Bethlehem for three reasons: first, to avoid glory. For this reason he chose two places: one in which he willed to be born, namely, Bethlehem; the other in which he suffered, namely, Jerusalem. This, of course, is against those who seek glory, who wish to be born in high places and refuse to suffer in a place of honor: "I do not seek my glory" (Jn 8:50). Secondly, to confirm his doctrine and show its truth. For if he had been born in some large city, the power of his doctrine could have been ascribed to human power: "You know the grace of our Lord Jesus Christ" (2 Cor 8:9). Thirdly, to show that he was of the house of David: "Joseph and Mary went to Bethlehem to be enrolled there, because they were of the house and family of David" (Lk 2:4). It also befits a mystery, because Bethlehem means house of bread; and Christ is that "living bread which came down from heaven" (Jn 6:51).
Commentary on MatthewAnd thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
καὶ σὺ Βηθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
и҆ ты̀, виѳлее́ме, землѐ і҆ꙋ́дова, ничи́мже ме́ньши є҆сѝ во влады́кахъ і҆ꙋ́довыхъ: и҆з̾ тебє́ бо и҆зы́детъ во́ждь, и҆́же ᲂу҆пасе́тъ лю́ди моѧ̑ і҆и҃лѧ.
Jacob was called the first Israel when he beheld the ladder and, on it, the "angels ascending and descending." He wrestled with the one who appeared to him. He heard him say, "Your name shall no more be called Jacob, but Israel." By this name the entire people of Israel was called, as if by a name divinely chosen, setting them apart from other nations. Now, Israel means "a mind that sees God." Thus the church from among the Gentiles is also called Israel, not according to the flesh but according to divine grace.
FRAGMENT 11(non occ.) This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for Ephrata, they said, land of Judah; and for little among the thousands of Judah, which expresses its smallness contrasted with the multitude of the people, they said, not the least among the princes, willing to show the high dignity that would come from the birth of the Prince. As if they had said, Thou art great among cities from which princes have come.
Catena Aurea by Aquinas(in Mich. v. 2.) The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, His goings forth are of old. In the beginning was the Word.
Catena Aurea by AquinasBut mark also the exactness of the prophecy. For it does not say, "He will abide" in Bethlehem," but "He will come out" thence. So that this too was a subject of prophecy, His being simply born there.
Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely "his goings forth" were not "from of old, from everlasting." And how can that suit him which is said at the beginning, "Out of thee shall He come forth:" Zorobabel not having been born in Judaea, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.
And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? "Thou art not the least among the princes of Judah," and he adds the cause of the pre-eminence, saying, "out of thee shall He come." But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, "Thou art not the least among the princes of Judah;" that is, among the heads of tribes. By which expression he comprehended even Jerusalem.
Homily on the Gospel of Matthew 7But how saith he that Bethlehem is "not the least among the princes of Judah?" for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, "He shall feed my people Israel." And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles.
But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, "For they are not all Israel, which are of Israel," but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.
Homily on the Gospel of Matthew 7Though little among cities that have dominion, yet art thou not the least, for out of thee shall come the Ruler, who shall rule My people Israel; this Ruler is Christ, who rules and guides His faithful people.
Catena Aurea by Aquinas(Serm. 1. ap. Conc. Eph.) Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle.
Catena Aurea by AquinasAnd thou Bethlehem, in the land of Judah, art not the least among the princes of Judah. Since Bethlehem was small, it was despised, but now it is greatly renowned for Christ Who came forth from it. For all people from the ends of the earth come to venerate this holy Bethlehem. For out of thee shall come a Governor. Rightly did he say, "out of thee shall come" and not "in thee shall remain." For Christ did not remain in Bethlehem, but came out from, that is, left it after His birth, and spent most of His years in Nazareth. The Jews say that this prophecy concerns Zerubbabel, but they plainly are lying; for Zerubbabel was not born in Bethlehem, but in Babylon. Consider his name: "Zeru" means "seed" or "birth," and "babel" means "Babylon," therefore, "he that was born in Babylon." But even the prophecy refutes them where it says, "His goings forth are from the beginning, and in the days of the age" (Micah 5:2). Of whom else are the goings forth both from the beginning and in the days of this age if not of Christ, Who had two goings forth, that is, a double genesis? The first, His begetting, was from the beginning from the Father, and the second, His Nativity according to the flesh, was in the days of this age, and took its beginning from the Theotokos and occurred in time. Let the Jews say, therefore, that Zerubbabel was from the beginning; but they have no grounds on which to make this claim. Who shall shepherd My people Israel. The prophecy said, "shall shepherd," not "tyrannize" or "devour" them. For the other kings were not shepherds but wolves. But Christ is a shepherd, as He Himself says, "I am the good shepherd" (Jn. 10:11). "My people Israel" means those who believed, whether Jew or Gentile. "Israel" means "seeing God," so all those who see God are Israelites, even those who are Gentiles.
Commentary on Matthew(6) Then the truth is confirmed by the prophecy, And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler, who will govern my people Israel. From this prophecy we can consider two things: for the Magi announced something and sought something. And both are from this prophecy: In regard to the first he says, And you, O Bethlehem; in regard to the second, from you shall come a ruler. Thus the birth of Christ is confirmed by a double testimony, namely, of a star and of a prophecy, because in the mouth of two or three witnesses is the truth: "In the mouth of two or three witnesses every word shall stand" (Dt 19:15). And note that when they were all unbelieving, they were given signs of bodily things; when they now believed, prophecy was given: "Tongues are a sign not for believers but for unbelievers; while prophecy is not for unbelievers but for believers" (1 Cor 14:22).
It should be noted that the Jews made two errors in this prophecy, because there (Mic 5:2) it says: "And you, Bethlehem-Ephrathah," and again it does not say: "Are by no means least." There are two possible reasons why they changed it: first, it can be said that they did it out of ignorance; secondly, that they knowingly used the words. But they give the sense. For since Herod was a foreigner, he would not have understood the prophet's text; consequently, they said something which was known to Herod. Hence they say, "land of Judah" and "you are not the least," i.e., you are not the least among the thousands of the men of Judah. Or "among the rulers of Judah," i.e., among the principal cities of Judah. "From you shall come a ruler, who will govern my people Israel." That ruler Dan (9:25) speaks of: "To the coming of the Christ, a prince"; and Ps 31 (v. 5): "You shall be a leader to me," for he rules the people of Israel not only materially but also spiritually. "Has God rejected his people?" (Rom 11:1); "Give ear, O shepherd of Israel, you who lead Joseph like a flock" (Ps 80:2).
And notice that they omit the end of the prophecy: "His origin is from of old from the days of eternity." This suggests that he was not to be an earthly king but heavenly; which if Herod knew, he would not have been wicked. Hence, they were the cause of the slaughter. Furthermore, from that ending is shown the falsity of the interpretation made by the Jews, who explain them of Zerubbabel, because "his origin is from of old from the days of eternity" does not apply to him. Again, he was born not in Judea but in Babylon.
Commentary on MatthewThen Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.
Τότε Ἡρῴδης λάθρα καλέσας τοὺς μάγους ἠκρίβωσε παρ᾿ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος,
Тогда̀ и҆́рѡдъ та́й призва̀ волхвы̀, и҆ и҆спы́товаше ѿ ни́хъ вре́мѧ ꙗ҆́вльшїѧсѧ ѕвѣзды̀,
It wasn't the words of the magi that troubled Herod. It was the speculations of the legal experts about the words of the believing prophets. For the magi were seeking a king, but the Jews were declaring that Christ had been born. For this reason, turning aside the magi, Herod calls the Jews and asks them where the Christ should be born, he "whom you, having heard the magi, are now announcing." This is how the enemies of the truth may sometimes unwillingly speak the truth. They interpret the whole prophecy uselessly, failing to grasp what is necessary.
FRAGMENT 10.3(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, "The Boy at His birth created a new star." (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.
Catena Aurea by AquinasBut when the birth of our King became known, Herod turned to cunning schemes, lest he be deprived of his earthly kingdom.
Forty Gospel Homilies, Homily 10"Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared:"
Attempting to slay that which was born, an act of extreme folly not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this; these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.
And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?
Nevertheless, many as were the reasons to withhold him, he made the attempt; and having "privily called the wise men, he inquired of them." Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation.
Homily on the Gospel of Matthew 7On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it. For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children "from two years old and under," let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.
Homily on the Gospel of Matthew 7(Serm. in App. 131. 3.) The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the easta.
Catena Aurea by AquinasAs soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; he privily called the wise men; that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of theirown nation.
Catena Aurea by AquinasDiligently enquired; craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death.
Catena Aurea by AquinasThen Herod summoned the Magi secretly. He summoned them secretly on account of the Jews, for he suspected that perhaps the Jews would highly esteem the Child and devise means to save Him as their future liberator. Therefore Herod meets with the Magi secretly. And carefully ascertained from them what time the star had appeared. That is, he learned the exact time. The star had appeared to the Magi before the Lord was born. Since their journey would take a long time, the star appeared well before His birth so that they could worship Him while He was still in swaddling clothes. Some say that the star appeared simultaneously with Christ's birth, and that the Magi came two years later and found the Lord neither in swaddling clothes nor in the manger, but in the house with His mother when He was two years old. But you, O reader, consider the former interpretation to be better.
Commentary on MatthewThen inquiry is made about the person of the newly-born (v. 7). First, the inquiry is presented; secondly, the discovery (v. 11); thirdly, the veneration of the child (v. 11b).
They were moved to search for the person for two reasons: because Herod persuaded them, and because the star was leading them.
Hence, in regard to the first the exhortation is mentioned; secondly, the Magi's zeal in following the star (v. 9).
In regard to the first, three things are mentioned: first, he asks about the time of the star; secondly, he announces the place (v. 8); thirdly, he asks them to make inquiry (v. 8b).
(7) He says, therefore, Then Herod. Here it should be noted that the Jews knew the place but not the time. Hence, they are upbraided by the Lord: "Because they did not know the time of their visitation" (Lk 19:44), and "The ox knows its owner, and the ass its master's crib; but Israel does not know, my people does not understand" (Is 1:3). Therefore, the time is investigated. And Chrysostom says that the star appeared to them for two years; others that it appeared on the day of his birth.
Commentary on MatthewAnd he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπε· πορευθέντες ἀκριβῶς ἐξετάσατε περὶ τοῦ παιδίου, ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ.
и҆ посла́въ и҆̀хъ въ виѳлее́мъ, речѐ: ше́дше и҆спыта́йте и҆звѣ́стнѡ ѡ҆ ѻ҆троча́ти: є҆гда́ же ѡ҆брѧ́щете, возвѣсти́те мѝ, ꙗ҆́кѡ да и҆ а҆́зъ ше́дъ поклоню́сѧ є҆мꙋ̀.
Herod treats the magi as ambassadors. For after a certain manner, they had come to the King of Israel in order to intercede that there might be peace between them and the Israelites. They hoped that, for Gentiles and Jews alike, there might be "one fold, one shepherd."
FRAGMENT 10He requests that it be reported back to him where the child might be found; he pretends that he wishes to adore him, so that he might destroy him (as if he could find him). But how great is human malice against the counsel of divinity? For it is written: There is no wisdom, there is no prudence, there is no counsel against the Lord. By his character, who else is signified but hypocrites, who, while they seek falsely, never deserve to find the Lord?
Forty Gospel Homilies, Homily 10(Hom. in Ev. i. 10. 3.) He feigns a wish of worshipping Him only that he may discover Him, and put Him to death.
Catena Aurea by AquinasHaving therefore called them, he saith, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also."
Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing.
And he said not, "go and learn concerning the King," but "concerning the young Child;" for he could not even endure to call Him by the name of His dominion.
But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.
Homily on the Gospel of Matthew 7"Go and search diligently for the child, and when you have found him bring me word." Appropriately did Herod say, "Bring me word," for the one who hastens to come to Christ always brings a word of renunciation to the devil. When the priest says to the future Christian, "Do you renounce the devil?" the latter will answer, "I do renounce him." Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person."That I may come and worship him." He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm.… But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord's birth.
SERMONS 158.8-9To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection.
Catena Aurea by AquinasThe Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.
Catena Aurea by AquinasAnd he sent them to Bethlehem, and said, Go and search diligently for the Child. He did not say, "search for the king" but "search for the Child," for he could not endure even to utter Christ's name. From this it is clear that he was in a rage against Christ. And when ye have found Him, bring me word again, that I may come and worship Him also. And when they had heard the king, they departed. The Magi were guileless and thought that Herod, too, spoke without guile. And lo, the star which they saw in the east went before them. The star was hidden for a time by God's providence so that they would inquire of the Jews, and Herod would be troubled, and thus the truth would be made all the more apparent. But when they had departed from Jerusalem, it again appeared and guided them; from which it is clear that the star was a divine power. Until it came and stood over where the young Child was. This, too, was extraordinary. For the star descended from the heights and came closer to the earth to show them the place. For if it had appeared to them from the heights, how would they have been able to know the particular spot where Christ was? For the stars are visible over a great area. So it is that you may see the moon over your house, while it appears to me that it is over my house alone; and, in short, to each one the moon, or a star, appears to stand over them alone. Neither could this star have pointed out where Christ was if it had not descended and all but stood over the head of the Child.
Commentary on Matthew(8) He announces the place at he sent them to Bethlehem. He asks them to make inquiry at Go and search diligently. He tells them to do two things, and in order that they do them, he adds a third.
As to the first he says, Go and search diligently. And he asks deceitfully, because his intent was to kill, as those to whom it is said in Jn (7:34): "You will seek me and you will not find me." In regard to the second he says, and when you have found him, bring me word. This, too, he said for the sake of evil: "He will test you through much talk" (Sir 13:11). In regard to the third he says, that I too may come and worship him; and truly he craftily promises worship of God: "Their tongue is a deadly arrow; it speaks deceitfully" (Jer 9:8); "They speak peace with their neighbor, while mischief is in their hearts" (Ps 28:3).
Note that whereas the Magi call him king, Herod calls him a child, because from the abundance of the heart the mouth speaks. Note, too, that he asks Jews where the Christ would be born, because he wanted to test and see whether they would rejoice.
Commentary on MatthewWhen they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν· καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, ἕως ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον·
Ѻ҆ни́ же послꙋ́шавше царѧ̀, и҆до́ша. И҆ сѐ, ѕвѣзда̀, ю҆́же ви́дѣша на восто́цѣ, и҆дѧ́ше пред̾ ни́ми, до́ндеже прише́дши ста̀ верхꙋ̀, и҆дѣ́же бѣ̀ ѻ҆троча̀.
(in Luc. ii. 45.) The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it is again seen, and points out the way.
Catena Aurea by AquinasTo perform its due service to the Lord, it advanced slowly, leading them to the spot. It was ministering to Him, and not ruling His fate; its light showed the suppliants and filled the inn, shed over the walls and roof that covered the birth; and thus it disappeared.
Catena Aurea by Aquinas(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.
Catena Aurea by Aquinas(Anselm.) It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house.
(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
Catena Aurea by AquinasBut amid these matters it should be known that the Priscillianist heretics believe that each person is born under the configurations of the stars; and they take this in support of their error, that a new star appeared when the Lord appeared in the flesh, and they believe that the star which appeared was his fate. But if we consider the words of the Gospel, where it is said of the same star: "Until it came and stood over where the child was," since the child did not run to the star, but the star ran to the child, if it may be said, the star was not the fate of the child, but the child who appeared was the fate of the star. But far be it from the hearts of the faithful to say that fate is anything real. For the Creator alone who made this life of men governs it. For man was not made for the sake of the stars, but the stars were made for the sake of man. And if a star is called the fate of a man, man is declared to be subject to its own ministrations. Certainly when Jacob, coming forth from the womb, held the heel of his elder brother with his hand, the first could by no means come forth completely unless the second had also begun; and yet although their mother brought forth both at one time and at the same moment, the quality of each one's life was not the same.
But the astrologers are accustomed to respond to this by saying that the power of a constellation is in the instant of a moment. To them we say in reply that the duration of birth is considerable. If therefore a constellation changes in the instant of a moment, it will now be necessary for them to declare as many fates as there are limbs of those being born. The astrologers are also accustomed to affirm that whoever is born under the sign of Aquarius will obtain the occupation of a fisherman in this life. But Getulia, as it is said, has no fishermen. Who then would say that no one is born there under the star of Aquarius, where there is absolutely no fisherman? Again, those whom they assert are born under the sign of Libra, they say will become money-changers; and the provinces of many nations know nothing of money-changers. Therefore they must confess either that this sign is absent among them, or that it has no fated effect whatsoever. In the land of the Persians and Franks, kings come forth from their lineage; and when these are born, who would estimate how many are born at the same moments of hours and times from a servile condition? And yet the sons of kings, born under one and the same star with slaves, advance to the kingdom, while the slaves who were born with them die in servitude. We have spoken briefly about the star, lest we seem to have passed over the foolishness of the astrologers without examination.
Forty Gospel Homilies, Homily 10"And, lo! the star, which they saw in the east, went before them."
For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but "went before them," drawing and guiding them on in mid-day.
"But what need of this star any more," one may ask, "when the place was ascertained?" In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger.
And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.
Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them.
Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.
Homily on the Gospel of Matthew 7This passage shows, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, where Christ should be born? and thus to manifest Him to them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country. Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him. The star went before them, to show them the greatness of the King.
What wonder that a divine star should minister to the Sun of righteousness about to rise. It stood over the Child's head, as it were, saying, 'This is He;' proving by its place what it had no voice to utter.
Catena Aurea by AquinasThe Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.
Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil's power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till it have brought him to the young Child's house, i. e. the Church.
Catena Aurea by Aquinas(9) Then the zeal of the Magi is mentioned, for he had asked them to do two things: to inquire and to return. But the Magi did one. Hence, when they heard the king, they went their way. But they did not do the other. Hearers, indeed, should be such that they learn good things but relinquish evil: "Do what they say, but do not act according to their works" (Mt 23:3).
Having presented one of the factors moving the Magi, namely, Herod's urging, the evangelist now mentions the other factor moving them to search for Christ, namely, the star leading them. In regard to this he does two things: first, he mentions the star leading them; secondly, the joy they felt at this (v. 10).
And note that the star first performs its own motion, because it leads the Magi directly to Christ; also when it came to rest, it indicated where the child was (v. 9). Hence, in regard to the first he says, the star went before them. From the statement that the star they had seen in the East went before them, we are given to understand that when the Magi turned aside to go to Jerusalem, the star disappeared; but when they left Herod, it appeared again. It disappeared for three reasons: First, to shame the Jews who, although instructed in the Law to seek Christ, scorned him; whereas the gentiles, non-instructed, seek him. Thus Isaiah (55:5) is fulfilled: "Nations that knew you not shall run to you." Secondly, for the instruction of the Magi. For the Lord's will is to make himself manifest to them not only by the star but also by the Law, so that knowledge of the Law might be joined to their knowledge of creatures: "In the mouth of two or three witnesses every word shall stand" (Dt 19:15); "To the law and to the testimony" (Is 8:20). Thirdly, for our instruction. And we are instructed about two things according to a Gloss: first, that those who seek human help are deserted by the divine. For it is unlawful to seek human help without seeking divine: "Woe to those who go down to Egypt for help and rely on horses, who trust in chariots because they are many, and in horsemen, because they are very strong, but do not look to the Holy One of Israel" (Is 31:1). Secondly, we are instructed that we, who are believers, should not seek signs, as those did who, seeing the star, rejoiced exceedingly; but we ought to be content with the doctrines of the prophets, because signs are given for unbelievers.
There are two mysteries in this. For the star signifies Christ: "I am the root of David, the bright morning star" (Rev 22:16). Hence, by that star we can understand God's grace, which we lose, when we come to Herod, i.e., the devil: "We were once darkness, but now light in the Lord" (Eph 5:8). Again, when we depart from Herod, i.e., the devil, we find the star, i.e., Christ's grace. This is like Ex (13:2), where it says that the Lord went ahead of Israel in a pillar of fire. Here, however, he went ahead in the form of a star.
Till it came to rest over the place where the child was. Here we understand two things: one is that the star was not very high; otherwise, they would not have been able to distinguish the child's house. The other is that after the star had served its purpose, it was dissolved into its matter. Where the child was. He often calls him child, in order to tell us that he is the one about whom it is said: "A child is born to us" (Is 9:6).
Commentary on MatthewWhen they saw the star, they rejoiced with exceeding great joy.
ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα,
Ви́дѣвше же ѕвѣздꙋ̀, возра́довашасѧ ра́достїю ве́лїею ѕѣлѡ̀,
(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
This service of the star is followed by the rejoicing of the Magi.
(ord.) He rejoices indeed who rejoices on God's account, who is the true joy. With great joy, he says, for they had great cause.
(Anselm.) In these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery.
(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
Catena Aurea by Aquinas(Hom. in Evang. i. 106.) Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead.
(ubi sup.) Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, A treasure to be desired is in the mouth of the wise. (Prov. 21:20.) By frankincense, which is burnt before God, the power of prayer is intended, as in the Psalms, Let my speech come before thee as incense. (Ps. 141:2.) In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh.
Catena Aurea by AquinasShame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw, the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.
"But how was it," one may ask, "that not at the beginning, but afterwards, He said, 'Go ye, and make disciples of all nations'?" Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: "It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles." For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.
Homily on the Gospel of Matthew 7Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.
Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the house of the spiritual Bread. For though thou be a shepherd, and come hither, thou wilt behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.
But take heed that thou be not like Herod, and say, "that I may come and worship Him," and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one "shall be guilty of the Body and Blood of the Lord." Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.
And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley's length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved.
Homily on the Gospel of Matthew 7How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, "Because there was no room, she laid Him" there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.
But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also "open their treasures," and "offer gifts;" and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men's love of wisdom, and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.
Homily on the Gospel of Matthew 8(Serm. in Epiph. s. 4. 3.) Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, showing the unseen Divine Majesty which was in Him, ought to have proved most certainly that that was the Eternal Essence of the Son of God that had taken upon Him the true human nature.
Catena Aurea by AquinasThey rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain.
By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings.
Mary His mother, not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit showing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God.
And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole.
Catena Aurea by AquinasJoseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles.
Catena Aurea by AquinasAnd it was not enough to say, They rejoiced, but they rejoiced with exceeding great joy.
He adds greatly, showing that men rejoice more over what they have lost than over what they possess.
And it is to be known that each did not offer a different gift, but each one the three things, each one thus proclaiming the King, the God, and the man.
Catena Aurea by AquinasWhen they saw the star, they rejoiced with exceeding great joy. They rejoiced that they had not been led astray but had found what they were seeking.
Commentary on Matthew(10) Then the effect on the Magi of the star's leading them is mentioned. Hence, seeing the star they rejoiced. They rejoiced on account of the hope they recovered. For they feared to lose what they hoped for, because they had journeyed a long distance: "Rejoicing in hope" (Rom 12:12). He says, with joy. For some rejoice and do not rejoice: "Even in laughter, the heart is sad, and the end of joy is grief" (Pr 14:13). But true and perfect joy deals with God: "Rejoicing, I shall rejoice in the Lord, and my soul shall exult in my God" (Is 61:10). Thirdly he adds great, because they now knew great things about God, namely, God Incarnate and most merciful: "Shout and sing for joy, O inhabitant of Zion, for great in your midst is the holy one of Israel" (Is 12:6). Fourthly, he adds, exceedingly, because they rejoiced intensely. For they had recovered what they had lost: "There is joy before the angels of God..." (Lk 15:10).
Commentary on MatthewAnd when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.
καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν·
и҆ прише́дше въ хра́минꙋ, ви́дѣша ѻ҆троча̀ съ мр҃і́ею мт҃рїю є҆гѡ̀, и҆ па́дше поклони́шасѧ є҆мꙋ̀: и҆ ѿве́рзше сокрѡ́вища своѧ̑, принесо́ша є҆мꙋ̀ да́ры, зла́то и҆ лїва́нъ и҆ смѵ́рнꙋ.
(non occ.) Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all.
Catena Aurea by AquinasLet us now observe how glorious was the dignity that attended the King after his birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in his very cradle they venerated him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of his divinity is now made manifest. A boy he is, but it is God who is adored. How inexpressible is the mystery of his divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of his passion. Thus he is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is he who while a child was truly God and King eternal. To him Isaiah pointed, saying, "For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders."
TRACTATE ON MATTHEW 5.1.6But the Magi bring gold, frankincense, and myrrh. Gold indeed befits a king, frankincense was placed in sacrifice to God, and with myrrh the bodies of the dead are preserved. Therefore the Magi proclaim through mystical gifts the one whom they adore: by gold a king, by frankincense God, by myrrh a mortal. But there are certain heretics who believe him to be God, but do not believe that he reigns everywhere. These indeed offer him frankincense, but refuse to offer gold as well. And there are some who consider him a king, but deny he is God. These offer him gold, but refuse to offer frankincense. And there are some who confess him to be both God and king, but deny that he assumed mortal flesh. These offer him gold and frankincense, but refuse to offer myrrh of assumed mortality. Let us therefore offer gold to the newborn Lord, that we may confess he reigns everywhere; let us offer frankincense, that we may believe that he who appeared in time existed as God before time; let us offer myrrh, that we may believe him whom we believe to be impassible in his divinity to have also been mortal in our flesh.
Although in gold, frankincense, and myrrh something else can also be understood. For by gold wisdom is designated, as Solomon attests, who says: A desirable treasure rests in the mouth of the wise. By frankincense, which is burned to God, the power of prayer is expressed, as the Psalmist testifies, who says: Let my prayer be directed as incense in your sight. By myrrh the mortification of our flesh is figured; hence the holy Church says of her workers who strive for God even unto death: My hands have dripped with myrrh. Therefore we offer gold to the newborn King if we shine in his sight with the brightness of heavenly wisdom. We offer frankincense if we burn the thoughts of the flesh on the altar of the heart through holy devotion to prayer, that we may be able to give forth a sweet fragrance to God through heavenly desire. We offer myrrh if we mortify the vices of the flesh through abstinence. For by myrrh, as we said, dead flesh is prevented from putrefying. But for dead flesh to putrefy is for this mortal body to serve the flow of lust, as is said of certain people through the prophet: The beasts of burden have rotted in their dung. For beasts of burden to rot in their dung is for carnal men to end their lives in the stench of lust. Therefore we offer myrrh to God when we preserve this mortal body from the putrefaction of lust through the seasoning of continence.
Forty Gospel Homilies, Homily 10(Verse 11.) And opening their treasures, they offered him gifts, gold, frankincense, and myrrh. The presbyter Juvencus beautifully captures the significance of the gifts in one verse.
Thus, they bring gifts of gold, myrrh, and incense to the king, the people, and the God.
And having received an answer in a dream, they returned to their own country by another way, so as not to go back to Herod. Those who had presented gifts to the Lord subsequently received a response. However, the response (which is called χρηματισθέντες in Greek) was not made through an angel, but through the Lord Himself, in order to demonstrate the privilege of Joseph's merits. They returned by another way because they were not to mix with the unfaithfulness and treachery of the Jews.
Commentary on MatthewLet the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him.
On the Flesh of ChristAnd when they were come into the house, they saw the young child with Mary His mother. At the time of His birth, the Virgin laid the Child in the manger as they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. Joseph and Mary had gone up to Bethlehem to be enrolled there, as Luke says (Lk 2), and as there was a great number of people assembled there for the census, they did not have a house for a time, and so He was born in the cave. Later a house was found and there the Magi saw the Lord. And they fell down and worshipped Him. Behold, what enlightened souls! They saw a pauper, and worshipped. For they had been informed that He was God, and therefore they also offered Him gifts, as to God and man. Listen, then: And when they had opened their treasures, they offered Him gifts: gold and frankincense and myrrh. Gold they offered to Him as to a king, for we pay tribute of gold to the king to whom we are subject. They offered frankincense as to God, for we burn incense to God. They offered myrrh since He would taste of death. For the Jews would prepare the dead for burial with myrrh to preserve the body from corruption. Myrrh, which is dry, desiccates the body and prevents worms from breeding. Do you see the faith of the Magi? They had been taught by the prophecy of Balaam alone that the Lord was both God and King and would be born for our sake. Listen to the prophecy: "He reclined and rested as a lion, and as a young lion; may they be blessed that call Thee blessed" (Num. 24:9). Behold the kingship in the lion, and death in the reclining. Behold the divinity; for only the divine nature has the power to bless.
Commentary on Matthew(11) Then he deals with the finding of the child. Hence, and entering the house, they found the child. And he touches on three things: the house which, if one were to inquire what sort it was, is revealed in Lk (2:7). Again, if it be asked what sort of child it was, he did not differ in any way from infants, as the saints say. As to externals, he did not speak, he seems helpless, and so on. If one asks about the mother, the answer is that she looked like the wife of a carpenter. I say this, because, if they had been looking for an earthly king, they would have been shocked at what they saw. But seeing lowly things and considering the loftiest, they were moved to admiration and adored him: and they fell down and worshipped him. But why is there no mention of Joseph? Because by God's plan he was not present, so that no grounds for an improper opinion be given to those who were the firstfruits of the gentiles.
Then he mentions the reverence they showed the child by adoring and offering and obeying. He says, therefore, and they fell down and worshipped him as God concealed in man: "The Ethiopians will fall down before him" (Ps 72:9). They also showed reverence by offering; hence, opening their treasures. For it was the custom of Persians always to adore with a gift: opening their treasures, they offered him gifts, gold and frankincense and myrrh. "May the kings of Tarshish and of the isles bring him gifts, may the kings of Sheba and Seba bring gifts" (Ps 72:10); "All those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord" (Is 60:6).
Mystically, it should be considered that they opened their treasures not during their journey, but only when they came to Christ. Similarly, we should not make our goods manifest, while we are wayfarers. Hence, this is reprehended below (c. 25) in the parable of the virgins, and in (13:44): "The kingdom of heaven is like a treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field."
They offered him gifts... Some assign a literal reason for these gifts and say that the Magi found three things: a squalid house, a helpless child and a poor mother. Therefore, they offered gold to sustain the mother, myrrh to sustain the child's members, frankincense to remove the stench. But it should be noted that something mystical is involved here, such that those three refer to the three things we should offer, namely, faith, action and contemplation. As to faith in two ways: first as to the things found in Christ, namely, royal dignity: "The king will reign and be wise" (Jer 23:5); and therefore, they offered gold in tribute. The greatness of the priesthood and, therefore, frankincense, as a sacrifice. Man's mortality: and therefore, myrrh. Secondly, as to faith in the Trinity, because the persons of the Trinity are designated in us. Secondly, they can be referred to our action. For by gold can be signified wisdom: "If you search for wisdom as for hidden treasures, then you will understand the fear of the Lord" (Pr 2:4). By frankincense devout prayer: "Let my prayer, O Lord, be directed as incense in your sight" (Ps 144:2). By myrrh mortification of the flesh: "Mortify your members which are on earth" (Col 3:5); "My hands dripped with myrrh" (Song of Songs 5:5). As to contemplation by those three can be signified the three senses of Sacred Scripture, under which are included the allegorical, anagogical and moral; or the three parts of philosophy, namely, moral, logic and natural. For we ought to use all these for the service of God.
Commentary on MatthewAnd being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
καὶ χρηματισθέντες κατ᾿ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, δι᾿ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
И҆ вѣ́сть прїе́мше во снѣ̀ не возврати́тисѧ ко и҆́рѡдꙋ, и҆ны́мъ пꙋте́мъ ѿидо́ша во странꙋ̀ свою̀.
(non occ.) The wicked Herod, now made cruel by fear, will needs do a deed of horror. But how could he ensnare him who had come to cut off all fraud? His fraud is escaped as it follows, And being warned.
Catena Aurea by AquinasThis is an example to us of modesty and faith, that once we have come to know and adore Christ as King, we may abandon the path we were traveling before, which was the path of error. We may now proceed by the other path, on which Christ is our guide. We may return to our place, paradise, from which Adam was driven out. This place is mentioned in the psalm as one where we will please the Lord in the land of the living. Thus it was that the magi, having been advised to follow another road, frustrated the tyrant's cruel designs in their return. It was in this manner, through the magi, that the boy who was born a king became known, while at the same time the wiles of the tyrant Herod were overcome. It was predicted that our infant Lord and Savior would be triumphant even at the very beginning of his life in the flesh. This was foretold in advance by Isaiah when he said, "For before the child shall have knowledge to cry 'father' and 'mother,' the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria." By "riches of Damascus" is meant the gold that the boy, born the Son of God, received as offered to him by the magi. The "spoils of Samaria" represent the worship of idols, the superstitious error of Samaria from which he diverted those same magi. Those who previously were the prey of the devil because of their false religion became the plunder of God through their knowledge of Christ. The "king of the Assyrians" refers to Herod, or in fact to the devil, to whom the magi themselves became enemies, reverencing as they did the Son of God, our Lord and Savior.
TRACTATE ON MATTHEW 5.2(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
(ord.) This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, I am the way. (John 14.) Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, having received an answer, for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. By another way, for they were not to be mixed up with the unbelieving Jews.
Catena Aurea by AquinasThe magi hint at something great for us by the fact that they return to their own country by another way. For in doing what they were warned to do, they surely suggest to us what we should do. Our country is paradise, to which, once we have come to know Jesus, we are forbidden to return by the way we came. For we departed from our country by being proud, by being disobedient, by following visible things, by tasting the forbidden food; but we must return to it by weeping, by obeying, by despising visible things, and by restraining the appetite of the flesh. Therefore we go back to our country by another way, because we who departed from the joys of paradise through pleasures are called back to them through lamentations.
Hence it is necessary, dearest brothers, that we, always fearful and always watchful, set before the eyes of our heart on one side the sins of our deeds, on the other the judgment of final severity. Let us consider how severe the judge comes who threatens judgment yet remains hidden; who holds out terrors to sinners and yet still forbears; and therefore delays coming sooner so that he may find fewer to condemn. Let us punish our sins with weeping, and with the voice of the Psalmist let us come before his face in confession. Therefore let no deceit of pleasures deceive us, let no vain joy seduce us. For near is the judge who said: "Woe to you who laugh now, for you shall mourn and weep." For hence Solomon says: "Laughter shall be mingled with sorrow, and mourning takes hold of the end of joy." Hence he says again: "I counted laughter an error, and to joy I said: Why are you vainly deceived?" Hence again he says: "The heart of the wise is where sadness is, and the heart of fools is where gladness is." Let us therefore fear the precepts of God, if we truly celebrate the solemnity of God. For a sacrifice pleasing to God is affliction against sin, as the Psalmist testifies who says: "A sacrifice to God is a contrite spirit." Our past sins were forgiven in the receiving of baptism, and yet after baptism we have committed many sins, but we cannot be washed again by the water of baptism. Since therefore we have defiled our life even after baptism, let us baptize our conscience with tears, so that, seeking our country again by another way, we who departed from it delighted by good things may return to it embittered by evils, through the grace of our Lord.
Forty Gospel Homilies, Homily 10(Hom. in Ev. i. 10. 7.) We may learn much from this return of the Magi another way. Our country is Paradise, to which, after we have come to the knowledge of Christ we are forbidden to return the way we came. We have left this country by pride, disobedience, following things of sight, tasting forbidden food; and we must return to it by repentance, obedience, by contemning things of sight, and overcoming carnal appetite.
Catena Aurea by AquinasThey had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek 'having received a response') is given not by an Angel, but by the Lord Himself, to show the high privilege granted to the merit of Joseph.
Catena Aurea by AquinasSee from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, "And yet, if this Child be great, and hath any might, what need of flight, and of a clandestine retreat? and wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives?" But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.
Homily on the Gospel of Matthew 8Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more stedfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preachingb.
It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.
Catena Aurea by AquinasAnd being warned by God in a dream not to return to Herod, they departed into their own country another way. Consider the sequence of events. First God guided them to faith by means of the star. Then they came to Jerusalem and He taught them through the prophet Micah that Christ was to be born in Bethlehem. And finally, they were warned by means of the angel. They obeyed the warning, that is, the divine speech. Therefore, having received the warning, that is, having accepted the revelation from God, they deceived Herod. They were not afraid of pursuit, but were bold in the power of Him that had been born. Thus they were true witnesses and confessors.
Commentary on Matthew(12) Then he mentions how they showed reverence in obeying. Hence being warned [answered] in a dream not to return to Herod, they departed to their own country by another way. But how could they have received an answer, if they put no question? The answer is that God sometimes answers a question still in the mind, and they inwardly asked what would be pleasing to God concerning their return: "Why do you cry to me?" (Ex 14:15). But do revelations come directly from God? Denis proves that he does not but uses angels. This is done to indicate the importance of the information: "It was ordained by angels through an intermediary" (Gal 3:19); "This is the Moses who said to the Israelites, 'God will raise up for you a prophet, from your brethren, as he raised me up'" (Acts 7:37).
They returned to their own country by another way. This shows that we return to our own country, paradise, from which we were expelled by sin, through obedience: "Do not swerve to the right or to the left; turn your foot away from evil" (Pr 4:27). Chrysostom says here that those who returned led holy lives and later became helpers of St. Thomas, the apostle; however, nothing is found in Scripture about them after their departure.
Commentary on Matthew
NOW when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα
[Заⷱ҇ 3] І҆и҃сꙋ же ро́ждшꙋсѧ въ виѳлее́мѣ і҆ꙋде́йстѣмъ во дни̑ и҆́рѡда царѧ̀, сѐ, волсвѝ ѿ востѡ́къ прїидо́ша во і҆ерⷭ҇ли́мъ, глаго́люще:
(in Luc. iii. 41.) It is said, that some Idumæan robbers coming to Ascalon, brought with them among other prisoners Antipatera. He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judæa, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judæa, by a decree of the Senate; so it is clear that Herod sought the throne of Judæa without any connection or claim of birth.
Catena Aurea by Aquinas(non occ.) After the miraculous Virgin-birth, a God-man having by Divine power proceeded from a virgin womb; in the obscure shelter of such a cradle, a narrow stall, wherein lay Infinite Majesty in a body more narrow, a God was suckled and suffered the wrapping of vile rags—amidst all this, on a sudden a new star shone in the sky upon the earth, and driving away the darkness of the world, changed night into day; that the day-star should not be hidden by the night. Hence it is that the Evangelist says, Now when Jesus was born in Bethlehem.
(De Cons. Evang. 2. 15.) Concerning the place, Bethlehem, Matthew and Luke agree; but the cause and manner of their being there, Luke relates, Matthew omits. Luke again omits the account of the Magi, which Matthew gives.
(Serm. 202.) What were these Magi but the first fruits of the Gentiles? Israelitish shepherds, gentile Magians, one from far, the other from near, hastened to the one Corner-stone.
(Serm. 200.) Jesus then was manifested neither to the learned nor the righteous; for ignorance belonged to the shepherds, impiety to the idolatrous Magi. Yet does that Corner-stone attract them both to Itself, seeing He came to choose the foolish things of this world to confound the wise, and not to call the righteous, but sinners; that nothing great should exalt himself, none weak should despair.
(vid. contr. Faust. ii. 1.) And, according, to Faustus this introduction of the account of the star would lead us rather to call this part of the history, 'The Nativity,' than 'The Gospel.'
(de Civ. Dei, v. 1.) For by the word 'fate,' in common acceptation, is meant the disposition of the stars at the moment of a person's birth or conception; to which some assign a power independent of the will of God. These must be kept at a distance from the ears of all who desire to be worshippers of Gods of any sort. But others think the stars have this virtue committed to them by the great God; wherein they greatly wrong the skies, in that they impute to their splendent host the decreeing of crimes, such as should any earthly people decree, their city should in the judgment of mankind deserve to be utterly destroyed.
(de Civ. Dei, v. 6.) It cannot be said to be utterly absurd to suppose that sidereal afflatus should influence the state of the body, when we see that it is by the approach and departure of the sun that the seasons of the year are varied, and that many things, as shells and the wonderful tides of the Ocean, increase or decrease as the moon waxes or wanes. But not so, to say that the dispositions of the mind are subject to sidereal impulse. Do they say that the stars rather foreshew than effect these results? how then do they explain, that in the life of twins, in their actions, their successes, professions, honours, and all other circumstances of life, there will often be so great diversity, that men of different countries are often more alike in their lives than twins, between whose birth there was only a moment's, and between whose conception in the womb there was not a moment's, interval. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call 'fate,' unless indeed we will derive the word from 'speaking;' as in the Psalms, God hath spoken once, twice have I heard the same. (Ps. 62:11.) There is then no need of much contention about what is merely a verbal controversy.
(cont. Faust. ii. 5.) But if we will not subject the nativity of any man to the influence of the stars, in order that we may vindicate the freedom of the will from any chain of necessity; how much less must we suppose sidereal influences to have ruled at His temporal birth, who is eternal Creator and Lord of the universe? The star which the Magi saw, at Christ s birth according to the flesh, did not rule His fate, but ministered as a testimony to Him. Further, this was not of the number of those stars, which from the beginning of the creation observe their paths of motion according to the law of their Maker; but a star that first appeared at the birth, ministering to the Magi who sought Christ, by going before them till it brought them to the place where the infant God the Word was. According to some astrologers such is the connection of human fate with the stars, that on the birth of some men stars have been known to leave their courses, and go directly to the new-born. The fortune indeed of him that is born they suppose to be bound up with the course of the stars, not that the course of the stars is changed after the day of any man's birth. If then this star were of the number of those that fulfil their courses in the heavens, how could it determine what Christ should do, when it was commanded at His birth only to leave its own course? If, as is more probable, it was first created at His birth, Christ was not therefore born because it arose, but the reverse; so that if we must have fate connected with the stars, this star did not rule Christ's fate, but Christ the stars.
(Serm. 374. 1.) Will you ask, from whom had they learned that such an appearance as a star was to signify the birth of Christ? I answer from Angels, by the warning of some revelation. Do you ask, was it from good or ill Angels? Truly even wicked spirits, namely the dæmons, confessed Christ to be the Son of God. But why should they not have heard it from good Angels, since in this their adoration of Christ their salvation was sought, not their wickedness condemned? The Angels might say to them, 'The Star which ye have seen is the Christ. Go ye, worship Him, where He is now born, and see how great is He that is born.'
Catena Aurea by Aquinas(ord. Josh. 19:15.) There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata.
These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, from the East.
Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days.
(interlin.) 'His star,' i. e. the star He created for a witness of Himself.
(ord.) To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore the heavens declare the glory of God.
(ord.) In the east. It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem.
Catena Aurea by AquinasHow vain moreover is prayer for those who live by fate; Divine Providence is banished from the world together with piety, and man is made the mere instrument of the sidereal motions. For these they say move to action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be free will? but that which is in us must be free.
Catena Aurea by AquinasHe is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction.
Forty Gospel Homilies, Homily 8As you heard in the Gospel reading, dearest brothers, when the King of heaven was born, the king of earth was troubled, because earthly height is confounded when heavenly height is revealed.
Forty Gospel Homilies, Homily 10(in Evang. i. 10. n. 4.) It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet, cite this text in support of their error; the new star which appeared at the Lord's birth they consider to have been his fate.
(Sup. 2.) But far be it from the hearts of the faithful to call any thing, 'fate.'
(Hom. in Ev. Lib. i. Hom. 10.) To the Jews who used their reason, a rational creature, i. e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant.
Catena Aurea by AquinasVerse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).
St. Jerome, Commentary on Daniel, CHAPTER TWOWe think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judæa.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judæa?' But 'Judah' is written, because there is another Bethlehem in Galilee.
They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldæans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem?
Catena Aurea by AquinasWe have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.
What then do they allege? "Behold," say they, "even when Christ was born a star appeared; which is a sign that astrology may be depended on." How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?
And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, "My kingdom is not of this world." At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.
And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seeing a star appear in their own country, they come to see Him that was born.
Homily on the Gospel of Matthew 6For if ye can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.
In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.
In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.
In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For ye know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth,-seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, "Lo, the star went before them, till it came and stood over where the young Child was."
Homily on the Gospel of Matthew 6Seest thou, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, "The men of Nineveh shall rise up, and shall condemn:" and, "the Queen of the South shall rise up, and shall condemn this generation:" because these believed the lesser things, but the Jews not even the greater.
"And wherefore," one may say, "did He attract them by such a vision?" Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calleth them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.
Homily on the Gospel of Matthew 6"When Jesus was born in Bethlehem of Judaea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem." While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore doth he mention to us both the time and the place, saying, "in Bethlehem," and "in the days of Herod the king?" And for what reason doth he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah;" and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, "A ruler," saith he, "shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles."
And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it doth not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience.
And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors, they tell who showed them the way, and the length of their journey; and being come, they had boldness of speech: "for we are come," that is their statement, "to worship Him:" and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen. For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.
Homily on the Gospel of Matthew 6(Serm. xxxiii. 2.) Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit; therefore likened to the stars for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued.
(Serm. xxxiv. 3.) Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith.
(ubi sup.) What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle.
Catena Aurea by AquinasWhat does this mean, that it was in the time of a very malevolent king that God descended to earth, divinity entered into flesh, a heavenly union occurred with an earthly body? What does this mean? How could it happen that a tyrant could then be driven out by one who was not a king, who would free his people, renew the face of the earth and restore freedom? Herod, an apostate, had wrongly invaded the kingdom of the Jews, taken away their liberty, profaned their holy places, disrupted the established order, abolished whatever there was of discipline and religious worship. It was fitting therefore that God's own aid would come to succor that holy race without any human help. Rightly did God emancipate the race that no human hand could free. In just this way will Christ come again, to undo the antichrist, free the world, restore the original land of paradise, uphold the liberty of the world and take away all its slavery.
SERMONS 156.5(Append. Serm. 132.) Many kings of Judæa had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judæa had these men, aliens from the land of Judæa, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, We have seen His star in the east. They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight.
(Hill. Quæst. V. and N. Test. q. 63.) They might think that a king of Judæa was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of knowledge; following, it may be supposed, the tradition from Balaam; so that when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judæa.
Catena Aurea by AquinasLet us see to what serves this designation of time. In the days of Herod the king. It shows the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judæa was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the more desperate sickness required the better physician.
When He was born ... behold wise men, that is, immediately on His birth, showing that a great God existed in a little one of man.
Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips.
Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem.
If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear?
Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.
Catena Aurea by AquinasOtherwise, he mentions the foreign king to show the fulfilment of the prophecy. The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. (Gen. 49:10.)
The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldæans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord.
Catena Aurea by AquinasIn the beginning of this passage of the Gospel he puts three several things; the person, When Jesus was born, the place, in Bethlehem of Judæa, and the time, in the days of Herod the king. These three circumstances verify his words.
It should be known, that opinions vary respecting the Magi. Some say they were Chaldæans, who are known to have worshipped a star as God; thus their fictitious Deity showed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, There shall rise a Star out of Jacob, (Numb. 24:17.) as soon as they saw the star, would know that a King was born.
Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.'
Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and might easily come to Jerusalem in that so short time. But why does he write from the East? Because surely they came from a country eastward of Judæa. But there is also great beauty in this, They came out of the East, seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, Behold the Man whose name is the East. (Zech. 6:12.)
Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, The Law shall go out of Sion, and the word of the Lord from Jerusalem. (Isa. 2:3.) And there Christ was first preached. Or it was to condemn the backwardness of the Jews.
Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds.
Catena Aurea by AquinasLet those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king; and the infant has received "the power of Damascus" without battle and arms.
An Answer to the JewsLet the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.
On the Flesh of ChristThe patriarch Jacob had already anticipated this very time precisely when he said, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs." Matthew brought these same prophetic testimonies forward in order to show from them that everything came about according to the words of the prophets. On the one hand, he showed that Christ would come from Bethlehem, as had been said by the prophet. On the other hand, he demonstrated that this saying of Jacob prefigured that this was to occur "in the days of Herod." First then those who ruled over Israel were from David, from the tribe of Judah (Levi's brother), until the captivity in Babylon. After these things the high priests themselves who held the leadership of the people were of the tribe of Levi, but their lineage was also traced from Judah. An intermixture had occurred between the levitical tribe—especially the high priests—and the royal tribe of Judah. Afterward, when the brothers Aristobulus and Hyrcanus came into conflict with each other and warred over the monarchy, the kingdom finally settled upon Herod, who was not a Jew by race, for he was the son of Antipater, an Idumean. And it was, in fact, during the time of his kingdom that Christ the Master appeared, when the kings and rulers from among the Jews had ceased.
FRAGMENT 6Now when Jesus was born in Bethlehem of Judea. Being interpreted, "Bethlehem" means "house of bread" and "Judea" means "confession." May we also now become a house of the spiritual bread by means of our confession. In the days of Herod. He mentions Herod so that you, O reader, might learn that the line of rulers and kings of the tribe of Judah had failed, and so by necessity Christ came. For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. So when the line of the rulers had failed, then came the Expectation of the Gentiles, as Jacob had prophesied. The king. There was another Herod, the Tetrarch, and so the evangelist adds the title "king." Behold, there came Magi from the east to Jerusalem. Why did the Magi come? For the condemnation of the Jews. For if the idolatrous Magi believed, what defense could the Jews give? The Magi also came so that the glory of Christ might shine forth all the more through the witness of the Magi who before had been subject to the demons and were enemies of God. "From the east." This, too, is for the condemnation of the Jews; for the Magi came from such a great distance to worship Him, while the Jews, who had Christ there in their midst, persecuted Him.
Commentary on MatthewHaving dealt with the birth of Christ, the evangelist now intends to make it manifest: first, by the testimony of the Magi; secondly by the testimony of the Innocents (v. 13).
In regard to the first he presents three things: first, the birth of Christ is announced; secondly, the place is inquired into (v. 3); thirdly, the person of Jesus is sought (v. 7).
In regard to the first he does three things: first, Christ's birth is declared and testimony given; secondly, the witnesses are introduced (v. 1b); thirdly, their testimony is given (v. 2).
In regard to the first he touches on four things: the birth, the name of the newborn, the place and the time.
(1) The first is mentioned, when he says, Now when Jesus was born. And it should be noted that Luke discusses the birth more fully, whereas Matthew discusses the adoration of the Magi more fully than Luke. The name is mentioned, when he says, Jesus; the place, when he says, in Bethlehem of Judah, not of Judea, which the entire region of the people of Israel is called, but of Judah, i.e., that portion of the land which fell by lot to Judah. It is called "Bethlehem of Judah" to distinguish it from the other Bethlehem, which is in the tribe of Zebulun, which Joshua mentions (9:10).
Note that those three phrases, When Jesus was born in Bethlehem of Judah in the days of Herod, the king, are fittingly placed. For Bethlehem signifies the Church, in which was born Jesus, the true bread, about which John (6:35) says: "I am the true bread which came down from heaven." Therefore, salvation comes to no one, unless he is in the Lord's house. In these is Christ, the Savior, born: "You shall call your borders salvation and your gates praise" (Is 60:18). And he added, the king, to distinguish him from another Herod: for he was the one under whom Christ was born; the other, who killed John, was a son of this Herod but was not a king.
But why does Scripture mention the time? There are two reasons: first, to show that Jacob's prophecy is fulfilled: "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs, and he will be the desired of the nations" (Gen 49:10). For Herod was the first foreigner to reign in Judea. The second is that a more serious disease needs a greater and better physician. But the people of Israel at that time were suffering considerable distress under gentile rule; and therefore, they needed a very special consoler. For prophets were sent to them in their other afflictions, but now on account of the greatness of the affliction the Lord of the prophets was sent to them: "When the cares of my heart are many, your consolations cheer my soul" (Ps 94:19).
Then the witnesses are presented and described in three ways: from their profession, from their origin and from the place where they give testimony. In regard to the first he says Magi [wise men]. In ordinary speech they are called "enchanters", but in the Persian tongue they are called philosophers and wise men [Magi]. They came to Jesus, because they recognized from Christ the glory of the wisdom they possessed. They are, indeed, the first fruits of the gentiles, because they were the first to come to Christ. According to Augustine, in their coming is fulfilled the word of Is (8:4): "Before the child knows how to cry 'my father' or 'my mother', the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria." For before Christ had spoken, he had removed the courage of Damascus and the riches and spoils of Samaria, i.e., idolatry. For they had removed idolatry and offered gifts. We should also remember that some Jews, namely, the shepherds, came to Christ; and some gentiles, namely, the Magi: for Christ is the cornerstone who made the two one.
Why the magi and shepherds? Because the shepherds were simple and the Magi sinners, to show that Christ receives both. The evangelist does not say how many Magi there were. But in view of the gifts there seem to have been three kings, although many others were represented in them: "The gentiles shall walk in your light" (Is 60:3).
Concerning the second, namely, the origin, he says, from the East. It should be noted that some take from the East to mean the "far East"; but then how would they come in such a few days? Some answer that they came miraculously; others that they had camels. But Chrysostom says that the star appeared to them for two years before the birth, and it was then that they prepared themselves and came to Jerusalem in two years and thirteen days. But it can be explained in another way as signifying a region near Jerusalem on the east; for they are said to have been of the sect of Balaam, who said: "A star shall come forth out of Jacob" (Num 24:17). This Balaam lived near the promised land on the east.
Then he mentions the place, came to Jerusalem. But why did they come to Jerusalem? For two reasons: one was that it was a royal city; hence they looked for the king of the Jews in the royal city. Furthermore, this happened according to God's plan, that testimony about Christ be given first in Jerusalem, as it says in Is (2:3): "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem."
Commentary on Matthew