Lecture 1 — The Magi in Jerusalem

^2:1^ When Jesus therefore was born in Bethlehem of Judah, in the days of King Herod, behold, there came magi from the east to Jerusalem, [n. 161]

^2:2^ saying: where is he who is born king of the Jews? For we have seen his star in the east, and are come to adore him. [n. 168]

160. Above, the Evangelist treated of the generation of Christ; here he intends to make clear his birth.

And first, the witness of the magi;

second, the witness of the innocents, at **and after they had departed **(Matt 2:13).

Concerning the first, he does three things:

for first the birth of Christ is announced;

second, the place is sought;

third, the person is sought.

The second is at **and King Herod hearing this **(Matt 2:3); the third is at **then Herod **(Matt 2:7).

Concerning the first, he does three things:

for first, he sets out Christ’s birth, to which testimony is given;

second, he brings in the witnesses;

third, he sets down the testimony.

The second is at behold, there came magi. The third is at where is he who is born?

161. Concerning the first, he touches on four things: the birth, the name of the one born, the place, and the time.

The first is at when Jesus therefore was born. And it should be noted that Luke follows this up more completely, as on the other hand Matthew follows up the adoration of the magi more completely than Luke.

The name is touched upon at Jesus. The place, at in Bethlehem of Judah, not of Judea, because the entire region of the Israelite people is called Judea, but of Judah. This is the land which fell to the lot of Judas. It says Bethlehem of Judah to distinguish it from another Bethlehem which is in the tribe of Zabulon (Josh 19:10).

162. And notice that these three words, when Jesus therefore was born in Bethlehem of Judah, in the days of King Herod, are fittingly set down. For Bethlehem signifies the Church, in which Jesus was born who is the true bread, of whom it is said, I am the living bread which came down from heaven (John 6:51). Therefore, salvation comes to no one unless he is in the house of the Lord. In these the Savior is born, Christ; iniquity will no more be heard in your land, wasting nor destruction in your borders, and salvation will possess your walls, and praise your gates (Isa 60:18).

And he added King to distinguish him from another Herod, for this was the one under whom Christ was born, the Ashkelonite; but the other, who killed John, was the son of this Herod, and was not a king.

163. But it is asked why Scripture mentions the time. And one should say, for three reasons. First, to show that Jacob’s prophecy is fulfilled: the sceptre will not be taken away from Judah, nor a ruler from his thigh, till he come that is to be sent, and he will be the expectation of nations (Gen 49:10). For Herod was the first foreigner who reigned in Judea. The second reason is that a bigger sickness requires a bigger and better medicine. Now, the people of Israel were then in the greatest torment under a gentile lord, and so needed the greatest comforter; for in some of their torments prophets were sent to them, but now, on account of the greatness of the torment, the Lord of prophets was sent to them. According to the multitude of my sorrows in my heart, your comforts have given joy to my soul (Ps 93:19).

164. From there, he sets down the witnesses, at behold, there came magi. And they are described in three ways: by profession, by region, and by the place where they gave testimony.

And first he says, behold . . . magi, who according the common way of speaking are called incantators; but in the Persian language, philosophers and wise men are called magi. Indeed, these men came to Jesus because they had recognized that the glory of the wisdom which they possessed was from Christ. And they are a certain first-fruits of the gentiles, because they first came to Christ. And according to Augustine, the prophecy of Isaiah is fulfilled by their coming: for before the child know to call his father and his mother, the strength of Damascus, and the spoils of Samaria will be taken away before the king of the Assyrians (Isa 8:4); for before Christ spoke, he took away the strength of Damascus and the riches and spoils of Samaria, i.e., idolatry. For they had given up idolatry, and brought gifts.

Similarly, one should consider that some came to Christ from the Jews, namely the shepherds, and some from the gentiles, namely the magi; for Christ himself is the stone at the corner, who makes both into one.

And why magi and shepherds? Because the shepherds were more simple, and these magi were more sinful, to indicate that Christ accepts both.

The Evangelist does not say how many magi there were. But it seems, according to the gifts, that there were three kings, however many others were represented among them; and the gentiles will walk in your light, and kings in the brightness of your rising (Isa 60:3).

165. Concerning the second thing, namely the region, he says, from the east.

And it should be noted that some explain this as from the end of the east; but then how had they come in so few days? And the response is, as some say, that they came miraculously; others, that they had camels. But Chrysostom says that the star appeared to them two years before the birth, and that they prepared themselves at that time, and came to Jerusalem in two years and three days.

However, it can be explained in another way, so as to say from the east, i.e., from a certain region which was close by the eastern part of Jerusalem; for they say that these men were of the sect of Balaam, who said: a star will rise out of Jacob (Num 24:17). This Balaam lived next to the land of promise in the eastern region.

166. There follows, concerning the place, to Jerusalem. But why did they come to Jerusalem? There are two reasons. One, because it was the royal city; hence they were seeking the king of the Jews in the royal city. Again, this was done by divine arrangement, so that the first testimony to Christ might be given in Jerusalem, so that the prophecy might be fulfilled: the law will come forth from Zion, and the word of the Lord from Jerusalem (Isa 2:3).

167. Next he sets down the testimony, where is he who is born, in which they say three things:

first, they announce the birth of the king;

second, they produce a sign of his birth, at for we have seen his star;

third, they declare a pious purpose, at and are come to adore him.

168. They say then, where is he who is born? Now, one should consider that these magi are the first-fruits of the gentiles, and they prefigure in themselves our state. For they supposed one thing, namely the birth of Christ, and they sought another thing, namely the place; and indeed we hold to the faith of Christ, but we seek something, namely by hope, for we will see him face to face. We walk by faith, and not by sight (2 Cor 5:7).

But there is a question. Since they had heard that there was a king in Jerusalem, how did they say those things? For all who profess another king in the city of the king expose themselves to danger. But surely they acted out of the zeal of faith. Hence their fearless faith is announced in these words. Below: and do not fear those who kill the body (Matt 10:28).

169. Next they set forth a sign of this birth, we have seen.

And notice that there is an occasion for two errors in these words. Some men, such as the Priscilians, said that every human act is performed and guided by fate. And they confirmed their opinion by this text, for we have seen his star. Therefore he was born under some star. Another error is that of the Manichees, who rejected fate, and as a consequence rejected this Gospel, because they said that Matthew brought in fate. But both errors are excluded.

170. But before we proceed to the explanation of the text, it is necessary to see what fate is, and in what way these things should be believed, and in what way not.

Note then that we see that many things in human affairs happen per accidens and accidentally. Now, it happens that some chance and fortuitous thing is related to a lower cause, which is not fortuitous as related to a higher cause; as if some lord sent three servants to search for someone, and one servant did not know the other. If they met one another, it would be by chance, for them; but if one looks to the intention of the lord, it would not be by chance.

But in accord with this there are two opinions about fate. Some said that these chance things are not traced back into some higher ordering cause, and they did away with fate, and beyond this with all divine providence. And this, according to Augustine, was Cicero’s opinion. But we say that these chance things are traced back into a higher ordering cause. But since ‘fate’ is taken from for, faris as though a certain pronouncement and speaking out by which the ordering of things is caused, there is a difference amongst those who believe in fate. For some have said that it is by the power of the bodies above the heavens that things are ordered. Hence they say that fate is nothing other than the arrangement of the stars.

Others lead these happenstance things back into divine providence. But one should deny that the first way is fate. For human acts are not guided according to the arrangement of the heavenly bodies; which is clear right away, since there are many things which work for this argument.

First, because it is impossible that a bodily power should act on a non-bodily power, because nothing lower in the order of nature acts on a higher nature. Now, there are certain powers in the soul elevated above the body, while certain powers are attached to an organ, namely the sensitive and nutritive powers. And certainly the heavenly bodies, although they directly act on lower bodies, and change them per se, yet they act per accidens on the powers attached to organs. But in the powers not attached to organs they in no way act by necessitating, but only by inclining. For we say that this man is angry, i.e., prone to anger, and this is from heavenly causes; but directly, choice as such is in the will. Hence there can never come about such an arrangement in the human body but that the opinion of free judgment is far greater. Hence whoever would put free judgment under the heavenly bodies would of necessity hold that sense and intellect do not differ.

Second, because all divine worship is excluded by this notion of fate, because then all things would be of necessity; and thus even the directing of the republic would be destroyed, because then it would not be necessary either to deliberate, or to provide for anything, and so on.

Third, because we would attribute to God the wickedness of men, which would be to insult him who is the Creator of the stars.

Therefore it is clear that to say this is entirely contrary to the faith. And so Gregory says: be it gone from the hearts of the faithful that fate is said to be something! Now, if you wish divine providence to be called fate, then that is something. But, as Augustine says, since we ought not have anything in common with the infidels, we ought not to give this name to it. Hence he says, correct the tongue, hold the opinion.

Therefore it cannot be said, we have seen his star, i.e., the star from which his whole life depends; for according to Augustine, then the star would not have followed the one generated, since then Christ would be called rather the fate of the star than the other way around.

171. And one should note that this star was not one of the first things caused, which is clear from four things. First, from motion, because no star moves from the north into the south. Now, the region of the Persians, from which these magi came, is set in the north. Likewise, the other stars never rest; but this one did not move constantly. Third, from time, because no star shines in the day, but this one offered light to the magi during the day. Fourth, from position, because it was not positioned in the firmament, as is clear, because the magi clearly picked out the house by means of it.

And so one should say that this star had been specially created for the service of Christ. And therefore it says, we have seen his star, i.e., the one made for his service.

172. But certain men say that this star was the Holy Spirit, who, just as he appeared above the baptized Christ in the appearance of a dove, so also now in the appearance of a star. Others say that it was an angel.

But one should say that it was a true star. And he wished to be revealed under the guidance of a star, first, because it befit him. For he is the king of the heavens, and so he wished to be known through heavenly guidance; the heavens show forth the glory of God, and the firmament declares the work of his hands (Ps 18:2); indeed, he wished to be known to the Jews through angels, through whom they received the law: being ordained by angels (Gal 3:19), and to the gentiles through a star, because they came to the knowledge of God through creatures; for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made (Rom 1:20).

Second, because it fit with those to whom he was shown, namely with the gentiles, whose calling was promised to Abraham in the likeness of stars; *look up to heaven and number the stars, if you can (*Gen 15:5). Hence both in the birth and in the passion, there was a sign in heaven which made Christ known to all the gentiles.

Again, it fit with all, because he himself is the Savior of all.

173. But he says, in the east, which is explained in two ways. According to Rabanus, this way: a star existing in Judah appeared to these gentiles in the east. Or: we have seen the star in the east. This is better said. Hence, **behold the star which they had seen in the east, went before them **(Matt 2:9).

Likewise, it is clear from the fact that this star was positioned near to the earth, since otherwise they would not have distinguished the place of Christ’s birth. Therefore it could not have been seen from so remote a region.

174. Next the pious intention is set down, and are come to adore him.

Here there are two questions. For Augustine says, were they not rather odd, since whenever there was some indication by some star they went seeking the king who was born? For this would have been stupid.

But one should say that did they not give service to an earthly king, but to a heavenly king; in this the divine power is shown to have been present, because otherwise, if they had sought an earthly king, they would have lost all devotion when they found him wrapped in worthless rags.

175. But again Augustine asks: how were they able to know from a star that a man-God had been born? And he responds that this was by the revelation of an angel; for the one who showed them the star sent an angel who revealed this. Pope Leo says that, as the exterior eyes were filled with the light of that star, so the interior divine ray revealed the mystery to them. The third reason: because they were of the stock of Balaam, who said, a star will rise out of Jacob (Num 24:17). Hence they had it from his prophecy. And thus, seeing so bright a star, they suspected that the heavenly king had been born, and so they sought him. And this is and are come to adore him. In this is fulfilled: and all kings of the earth will adore him: all nations will serve him (Ps 71:11).