Matthew 2:9 Komentář

In this chapter, we have the history of our Saviour's infancy, where we find how early he began to suffer, and that in him the word of righteousness was fulfilled, before he himself began to fulfil all righteousness. Here is, I. The wise men's solicitous enquiry after Christ (Mat 2:1-8). II. Their devout attendance on him, when they found out where he was (Mat 2:9-12). III. Christ's flight into Egypt, to avoid the cruelty of Herod (Mat 2:13-15). IV. The barbarous murder of the infants of Bethlehem (Mat 2:16-18). V. Christ's return out of Egypt into the land of Israel again (Mat 2:19-23).

We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now, I. See how they found out Christ by the same star that they had seen in their own country, Mat 2:9, Mat 2:10. Observe, 1. How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold, the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex - The law affords its aid, not to the idle, but to the active. The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to the promised land, the wise men by a star to the promised Seed, who is himself the bright and morning Star, Rev 22:16. God would rather create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he guides with his eye (Psa 32:8), and said to them, This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, Pe2 1:19. 2. Observe how joyfully they followed God's direction (Mat 2:10). When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain. When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it is but a little that she passes from them, and she finds him, Sol 3:3, Sol 3:4. We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a Spirit of bondage, at length receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of the Lord's Christ speedily, of the Sun of righteousness, for they see the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to rejoice and work righteousness (Isa 64:5), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Psa 105:3. Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God. II. See how they made their address to him when they had found him, Mat 2:11. We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this the Saviour of the world? Is this the King of the Jews, nay, and the Prince of the kings of the earth? Yes, this is he, who, though he was rich, yet, for our sakes, became thus poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him. 1. They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus. 2. They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of (Psa 72:10), They shall bring presents, and offer gifts. See Isa 60:6. Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices. God had respect to Abel, and then to his offering. The gifts they presented were, gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him gold, as a king, paying him tribute, to Caesar, the things that are Caesar's; frankincense, as God, for they honoured God with the smoke of incense; and myrrh, as a Man that should die, for myrrh was used in embalming dead bodies. III. See how they left him when they had made their address to him, Mat 2:12. Herod appointed them to bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso, If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were warned of God, chrēmatisthentes - oraculo vel responso accepto - by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not. They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child, as the Lord from heaven.

Now when Jesus was born,.... Several things are here related respecting the birth of Christ, as the place where he was born, in Bethlehem of Judea; so called to distinguish it from another Bethlehem in the tribe of Zabulon, Jos 19:15. Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, Mat 2:4 and so Jesus was born here, Luk 2:4 and this the Jews themselves acknowledge; "Such a year, says a noted (l) chronologer of theirs, Jesus of Nazareth was born in Bethlehem Juda, which is a "parsa" and a half, i.e. six miles, from Jerusalem.'' Benjamin (m) Tudelensis says it is two parsas, i.e. eight miles, from it; and according to Justin Martyr (n) it was thirty five furlongs distant from it. Yea even they own this, that Jesus was born there, in that vile and blasphemous book (o) of theirs, written on purpose to defame him; nay, even the ancient Jews have owned that the Messiah is already born, and that he was born at Bethlehem; as appears from their Talmud (p), where we meet with such a passage. "It happened to a certain Jew, that as he was ploughing, one of his oxen bellowed; a certain Arabian passed by and heard it, who said, O Jew, Jew, loose thy oxen, and loose thy ploughshare, for lo, the house of the sanctuary is destroyed: it bellowed a second time; he said unto him, O Jew, Jew, bind thy oxen, and bind thy ploughshare, for lo "the king Messiah is born". He said to him, what is his name? Menachem (the comforter); he asked again, what is his father's name? Hezekiah; once more he says, from whence is he? He replies "from the palace of the king of Bethlehem Judah"; he went and sold his oxen and his ploughshares, and became a seller of swaddling clothes for infants; and he went from city to city till he came to that city, (Bethlehem,) and all the women bought of him, but the mother of Menachem bought nothing.'' Afterwards they tell you, he was snatched away by winds and tempests. This story is told in much the same manner in another (q) of their writings. Bethlehem signifies "the house of bread", and in it was born, as an ancient writer (r) observes, the bread which comes down from heaven: and it may also signify "the house of flesh", and to it the allusion may be in Ti1 3:16 "God manifest in the flesh". The time of Christ's birth is here expressed, in the days of Herod the king. This was Herod the great, the first of that name: the Jewish chronologer (s) gives an account of him in the following manner. "Herod the first, called Herod the Ascalonite, was the son of Antipater, a friend of king Hyrcanus and his deputy; him the senate of Rome made king in the room of Hyrcanus his master. This Herod whilst he was a servant of king Hyrcanus (so in the (t) Talmud Herod is said to be a servant of the family of the Asmonaeans) king Hyrcanus saved from death, to which he was sentenced by the sanhedrim of Shammai; that they might not slay him for the murder of one Hezekiah, as is related by Josephus, l. 6. c. 44. and Herod took to him for wife Miriam, the daughter of Alexander the son of Aristobulus, who was the daughter's daughter of king Hyrcanus.'' This writer tacitly owns afterwards (u) that Jesus was born in the days of this king; for he says, that in the days of Hillell and Shammai (who lived in those times) there was one of their disciples, who was called R. Joshua ben Perachiah, and he was, adds he, "the master of the Nazarene", or of Jesus of Nazareth. Herod reigned, as this same author observes, thirty seven years; and according to Dr. Lightfoot's calculation, Christ was born in the thirty fifth year of his reign, and in the thirty first of Augustus Caesar, and in the year of the world three thousand nine hundred and twenty eight, and the month Tisri, which answers to part of our September, about the feast of tabernacles; which indeed was typical of Christ's incarnation, and then it may reasonably be thought that "the word was made flesh", and "tabernacled among us", Joh 1:14. Another circumstance relating to the birth of Christ is, that when Jesus was born--behold, there came wise men from the East to Jerusalem; these wise men in the Greek text are called "Magi", a word which is always used in a bad sense in the sacred writings; hence they are thought by some to be magicians, sorcerers, wizards, such as Simon Magus, Act 8:9 and Elymas, Act 13:8 and so the Jewish writers (w) interpret the word a wizard, an enchanter, a blasphemer of God, and one that entices others to idolatry; and in the Hebrew Gospel of Munster these men are called "wizards". Some have thought this to be their national name. Epiphanius (x) supposes that these men were of the posterity of Abraham by Keturah, who inhabited a country in some part of Arabia, called Magodia: but could this be thought to be the name of their country, one might rather be induced to suppose that they were of the "Magi", a nation of the Medes mentioned by Herodotus (y); since both the name and country better agree with these persons; but the word seems to be rather a name of character and office, and to design the wise men, and priests of the Persians. An Eastern (z) writer says the word is of Persic original, and is compounded of two words, "Mije Gush", which signifies "a man with short ears"; for such was the first founder of the sect, and from whom they were so called. But in the Arabic Persic Nomenclator (a) it is rendered "a worshipper of fire", and such the Persian priests were; and to this agrees what Apuleius (b) says, that "Magus", in the Persian language, is the same as "priest" with us: and Xenophon (c) says, that the Magi were first appointed by Cyrus, to sing hymns to the gods, as soon as it was day, and to sacrifice to them. The account given of them by Porphyry (d) is, that "among the Persians they that were wise concerning God, and worshipped him, were called "Magi", for so "Magus" signifies in their country dialect; and so august and venerable were this sort of men accounted with the Persians, that Darius, the son of Hystaspis, ordered this, among other things, to be inscribed on his monument, that he was the master of the Magi.'' From whence we may learn in some measure who these men were, and why the word is by our translators rendered "wise men"; since the Magi, as Cicero (e) says, were reckoned a sort of wise men, and doctors among the Persians: who further observes, that no man could be a king of the Persians before he understood the discipline and knowledge of the Magi: and the wisdom of the Persian Magi, as Aelianus (f) writes, among other things, lay in foretelling things to come. These came from the east, not from Chaldea, as some have thought, led hereunto by the multitude of astrologers, magicians, and soothsayers, which were among that people; see Dan 2:2 for Chaldea was not east, but north of Judea, as appears from Jer 1:14 Jer 6:22. Others have thought they came from Arabia, and particularly Sheba, induced hereunto by Psa 72:10. But though some part of Arabia lay east, yet Sheba was south of the land of Israel, as is evident from the queen of that place being called the "queen of the south", Mat 12:42. The more generally received opinion seems to be most right, that they came from Persia, which as it lies east of Judea, so was famous for this sort of men, and besides the name, as has been seen, is of Persic original. The place whither they came was Jerusalem, the "metropolis" of Judea, where they might suppose the king of the Jews was born, or where, at least, they might persuade themselves they should hear of him; since here Herod the king lived, to whom it seems they applied themselves in the first place. The time of their coming was, "when Jesus was born"; not as soon as he was born, or on the "thirteenth" day after his birth, the sixth of January, as it stands in our Calendar; or within the forty days before Mary's Purification; since this space of time does not seem to be sufficient for so long a journey, and which must require a considerable preparation for it; nor is it probable if they came so soon as this, that after such a stir at Jerusalem, after Herod's diligent search and inquiry concerning this matter, and his wrath and anger at being disappointed and deluded by the wise men, that Joseph and Mary should so soon bring the child into the temple, where, it was declared to be the Messiah by Simeon and Anna. Besides, immediately after the departure of the wise men, Joseph with his wife and child were ordered into Egypt, which could not be done before Mary's Purification. But rather this their coming was near upon two years after the birth of Christ; since it is afterwards observed, that "Herod sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men", Mat 2:16. This was the opinion of Epiphanius (g) formerly, and is embraced by Dr. Lightfoot (h), to whom I refer the reader for further proof of this matter. (l) R. David Ganz. Zemach David, pars 2. fol. 14. 2. (m) Itinerarium, p. 48. (n) Apolog. 2. p. 75. (o) Toldos, p. 7. (p) Hieros. Beracot. fol. 5. 1. (q) Echa Rabbati, fol. 50. 1. (r) Hieron. Epitaph. Paulae. fol. 59. E. Tom. 1. (s) R. David Ganz. Zemach David, pars 1. fol. 24. 1. (t) T. Bab. Bava Bathra, fol. 3. 2. Juchasin. fol. 17. 1. & 18. 1. & Seder Olam Zuta, p. 111. (u) Ib. col. 2. (w) T. Bab. Sabbat. fol. 75. 1. Gloss. in ib. & Sota, fol. 22. 1. & Sanhedrim, fol. 39. 1. (x) Contr. Haeres. l. 3. Haeres. 30. (y) Clio sive l. 1. c. 101. (z) Alfiranzabadius in Pocock. Specim. Hist. Arab. p. 146. (a) In Ibid. (b) Apolog. p. 204. (c) Cyropaedia, l. 8. sect. 6. (d) De Abstinentia, l. 4. sect. 16. (e) De Divinatione, l. i. (f) Hist. Var. l. 2. c. 17. (g) Contr. Haeres. l. 1. Haeres. 30. and l. 2. Haeres. 51. (h) Harmony, Vol. I. p. 205, 432, &c.

When they had heard the king,.... With great care and attention, what he had told them of the birth place of the young child; the strict charge he had given them to search diligently for him, and then return to him with an account of the whole affair; and his expressions of respect to the new born prince, which they took to be said in great sincerity, they departed; took their leave of Herod and his court, and set forward on their journey from Jerusalem to Bethlehem: and lo, to their great surprise and joy, the star, which they saw in the east, then appeared; for, it seems, it had for some time disappeared: it looks as if it had been only seen at the time of Christ's birth, and when they were in their own country; for both here, and in Mat 2:2 they are only said to have seen it "in the east", that is, when they were in the east country; so that it seems from that time they had had no sight of it, not while they were on their journey, nor at Jerusalem; nor was it necessary they should. When they saw it in their own country, according to their best observation, it was over the land of Judea, and they were persuaded of it, that it was a certain sign that the king of the Jews was born: they therefore determine upon and prepare for a journey to Jerusalem, the metropolis of the nation, and where the king kept his court, to inquire for him; nor needed they the guidance of the star to direct them to a place so well known; but being in quest of him in an obscure place, and without any guide, this star appears to them; and, which is something very extraordinary, went before them, till it came, and stood over, where the young child was. This star had a motion, kept pace with them, and was a guide unto them, till it and they came to the place where Christ was; and then it stood directly over the house, so that they had no need to inquire of any person for him. It is certain from hence, that this star was indeed a very unusual one; its being seen in the daytime, its motion and standing still, its situation, which must be very low, and its use to point out the very house where Christ was, show it to be so; but though it was an unusual appearance, it should not be thought incredible. (a) Varro relates, that "from the time Aeneas went from Troy, he saw the star Venus in the daytime, day after day, till he came to the field of Laurentum, where he saw it no more, by which he knew that those lands were fatal.'' The appearing of this star, and then its disappearing for a time, agree, in some measure, with the account the Jews give of the star which they expect will be seen at the coming of the Messiah; for they (b) say, "after seven days that star shall be hid, and the Messiah shall be hid for twelve months--when he shall descend, the pillar of fire shall be seen as before, in sight, and afterwards the Messiah shall be revealed, and many people shall be gathered to him.'' (a) Apud Servium in Virgil Aeneid. l. 1. p. 471. Ed. Basil. 1586. (b) Zohar in Exod. fol. 3, 4. & 71. 1.

(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.

"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.

Verse 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).

To 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.

(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.

This 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.

The 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.

But 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.

And 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.

(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.

(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).

VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) Now when Jesus was born in Bethlehem of Judea--so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee (Jos 19:15); called also Beth-lehem-judah, as being in that tribe (Jdg 17:7); and Ephrath (Gen 35:16); and combining both, Beth-lehem Ephratah (Mic 5:2). It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Luk 2:1-6). in the days of Herod the king--styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" (Gen 49:10), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was. there came wise men--literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Num 24:17), and perhaps Daniel's (Dan 9:24, &c.), might have come down to them by tradition; but nothing definite is known of them. from the east--but whether from Arabia, Persia, or Mesopotamia is uncertain. to Jerusalem--as the Jewish metropolis.

When they had heard the king, they departed--But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem--I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled. and, lo, the star, which they saw in the east--implying apparently that it had disappeared in the interval. went before them, and stood over where the young child was--Surely this could hardly be but by a luminous meteor, and not very high.