Lecture 3 — Adoration of the Magi

^2:9^ Who, having heard the king, went their way. And behold the star, which they had seen in the east, went before them, until it came and stood over where the child was. [n. 191]

^2:10^ And seeing the star they rejoiced with exceedingly great joy. [n. 195]

^2:11^ And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts: gold, frankincense, and myrrh. [n. 196]

^2:12^ And having received an answer in sleep that they should not return to Herod, they went back another way into their country. [n. 202]

191. Above, the Evangelist set down one of the magi’s motives, namely Herod’s persuasion; here he sets down the magi’s other motive for seeking Christ, namely the guidance of the star. And concerning this, he does two things:

for first, he sets down the guidance of the star;

second, the joyful effect of this guidance, at and seeing the star they rejoiced with exceedingly great joy.

And note that the star accomplished the first by its own motion, because it led the magi directly to Christ; likewise, it pointed to the child’s place by its own location, at until it came and stood over where the child was.

192. Hence as regards the first, he said, went before them.

And from the fact that it says, behold the star, which they had seen in the east, went before them, one is given to understand that when the magi turned aside into Jerusalem, the star disappeared; but when they withdrew from Herod, it appeared.

Now, it disappeared for three reasons. First, for the confounding of the Jews, for while they were instructed in the law so that they might seek Christ, and the gentiles were not instructed, yet the gentiles sought, and the Jews scorned. Hence it is fulfilled that the nations that did not know you will run to you (Isa 55:5).

Second, for the instruction of the magi; for the Lord wished to show himself to them not only through a star, but also through the law, so that the knowledge of the law might be joined to the knowledge of creatures. In the mouth of two or three witnesses every word will stand (Deut 19:15). To the law rather, and to the testimony (Isa 8:20).

Third, for our instruction. And we are instructed about two things, according to the Gloss. First, that he who seeks human help will be forsaken by the divine. For it is unlawful to seek after human help by not seeking divine; woe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord (Isa 31:1). Second, we are instructed about this, that we who are faithful should not seek signs, as do those who seeing the star . . . rejoiced; but we ought to be content with the teaching of the prophets, because signs are given to those who do not believe.

193. There is also a twofold mystery in this. For the star signifies Christ; I am the root and stock of David, the bright and morning star (Rev 22:16). Hence by this star we can understand the grace of God, which we lose when we approach Herod, i.e., the devil; for you were heretofore darkness, but now light in the Lord (Eph 5:8).

Similarly, when we withdraw from Herod, i.e., from the devil, we find the star, i.e., the grace of Christ; as in Exodus, where it says that the Lord went before Israel in the appearance of fire when they went up out of Egypt (Exod 13:21). And here he went before in the appearance of a star.

194. Until it came and stood over where the child was. We understand two things here. One, that this star was not very high, because otherwise they would not have picked out the house of the child. Another, that the star, having fulfilled its duty, was resolved back into its matter.

Where the child was. He calls him a child frequently, so that you may know that it is he of whom it is said: a child is born to us (Isa 9:6).

195. Next, the effect of this guidance is set down with regard to the magi. Hence, and seeing the star they rejoiced. They rejoiced because of hope, which they had regained. For they were afraid of losing what they hoped for, because they came from a far distant place; rejoicing in hope (Rom 12:12). Again he adds with joy; for some men rejoice, and yet do not rejoice, because human happiness is not perfect joy; mourning takes hold of the end of joy (Prov 14:13). But true and perfect joy is about God; I will greatly rejoice in the Lord, and my soul will be joyful in my God (Isa 61:10). Third, he adds great, because these men already knew great things about God, namely that God was incarnate, and very merciful; rejoice, and praise, O habitation of Zion: for great is he that is in the midst of you, the Holy One of Israel (Isa 12:6). Fourth, he adds exceedingly, because they rejoiced intensely, for they had regained what they had lost; so I say to you, there will be joy before the angels of God upon one sinner doing penance (Luke 15:10).

196. Next, he treats of the finding of the child. Hence, and entering into the house, they found the child. And he touches upon three things: the house, which, if it be asked what sort it was, Luke makes it clear (Luke 2:7). Likewise, if it be asked what sort of child they found, He differed in nothing from other children, as the saints say. As regards appearance, he did not speak, he seemed weak, and so on. Again, if it be asked what sort of mother they found, it is responded, such as is the wife of a carpenter.

And I say this because if these men had come seeking an earthly king, they would have been scandalized by seeing these things; but seeing worthless things, and considering the things most high, they were moved to admiration, and adored him. And this is and falling down they adored him.

But why is no mention made of Joseph? One should say that it happened by divine providence that he was not there, lest these men who were the first-fruits of the gentiles be given the suspicion of a misformed opinion.

197. Next, he touches upon the reverence which they showed to the child, at and falling down.

And it was threefold: in adoring, in offering, and in obeying.

198. So he says, and falling down, they adored him, as God hidden in man; before him the Ethiopians will fall down (Ps 71:9).

199. Again, they showed reverence by offering; hence, and opening their treasures. For it was customary among the Persians that they always adored with gifts; and this is and opening their treasures, they offered him gifts: gold, frankincense, and myrrh. The kings of Tharsis and the islands will offer presents: the kings of the Arabians and of Saba will bring gifts (Ps 71:10). All they from Saba will come, bringing gold and frankincense: and showing forth praise to the Lord (Isa 60:6).

200. Mystically, one should consider that these men did not open their treasures on the way, but first opened their treasures when they came to Christ; similarly, we should not make our goods seen on the way. Hence this is reproached below, concerning the virgins (Matt 25:1–12), and it is said: the kingdom of heaven is like a treasure hidden in a field. Which a man, having found it, hides, and out of joy goes, and sells all that he has, and buys that field (Matt 13:44).

201. They offered him gifts. Some give a literal reason for these gifts, and they say that they found three things: a dirty house, a weak child, and the mother a pauper. And so they offered gold for the sustenance of the mother, myrrh for the sustenance of the child’s members, and frankincense to take away the smell.

But it should be said that something is set out mystically here, and these three things are referred more to those three things which we ought to offer, namely faith, action, and contemplation.

As regards faith, in two ways: first as regards those things which come together in Christ. Clearly, the royal dignity; a king will reign, and he will be wise (Jer 23:5); and so in tribute they offered gold. The greatness of the priesthood; and so they offered frankincense in sacrifice. The mortality of a man; and so they offered myrrh. Similarly, as regards the faith of the Trinity, because the persons of the Trinity are indicated in us.

Second, they can be referred to our action. For wisdom can be indicated through gold; if you . . . will dig for her as for a treasure: then you will understand the fear of the Lord (Prov 2:4). Through frankincense, devoted prayer; let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice (Ps 140:2). Through myrrh, the mortification of the body: mortify therefore your members which are upon the earth (Col 3:5); my hands dropped with myrrh (Song 5:5).

And as regards contemplation, by these three can be signified the three senses of Sacred Scripture, namely the literal sense, under which are comprehended the allegorical, the anagogical, and the moral; or the three parts of philosophy, namely moral, logic, and natural; for we ought to use all these for the service of God.

202. Next is set down how they showed reverence in obeying. Hence, and having received an answer in sleep that they should not return to Herod, they went back another way into their country.

But how did they who did not ask a question receive an answer?

But it should be said that the Lord sometimes responds to a mental question, and these men were asking interiorly what would please God concerning the return; why do you cry to me? (Exod 14:15).

203. But are revelations immediately from God? Dionysius proves that they are only through the mediation of angels. So why does he not name the angel?

But one should say that whenever Scripture mentions God and not an angel, this is because of a certain excellence of that manifestation; the law was ordained by angels in the hand of a mediator (Gal 3:19); this is that Moses who said to the children of Israel: a prophet will God raise up to you of your own brethren, as myself: him will you hear (Acts 7:37). Hence what the Gloss says, that this was immediately from God, is referred to Scripture’s manner of speaking.

204. They went back another way into their country. This shows that we come to our country, paradise, from which we were expelled by sin, through obedience. For the Lord knows the ways that are on the right hand: but those are perverse which are on the left hand (Prov 4:27).

Chrysostom says here that these men, having returned, led holy lives, and later were made co-helpers of St. Thomas the Apostle; yet nothing is found written in the Sacred Scriptures after their return.