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Luke
2:7
And she brought forth her first born son and wrapped him up in swaddling clothes and laid him in a manger: because there was no room for them in the inn.
*H When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the East to Jerusalem,
Ver. 1. King Herod the Great, surnamed Ascalonite, was a foreigner, but a proselyte to the Jewish religion. S. Jerom. — This city is called Bethlehem of Juda, to distinguish it from another Bethlehem, which was situated in the division of the tribe of Zabulon. A. — Wise men.[1] Both the Latin and Greek text may signify wise philosophers and astronomers, which is the common exposition. The same word is also many times taken for a magician or soothsayer, as it is applied to Simon, (Acts viii. 9,) and to Elymas, Acts xiii, v. 6. and 8. Some ancient interpreters think these very men might have been magicians before their conversion. See a Lapide, &c. — From the east. Some say from Arabia, others from Chaldea, others from Persia. Divers interpreters speak of them as if they had been kings, princes, or lords of some small territories. See Baron. an. i. sect. 29. Tillemont, note 12. on Jesus Christ. The number of these wise men is uncertain. S. Leo, in his sermons on the Epiphany, speaks of them as if they had been three, perhaps on account of their three-fold offerings. What is mentioned in later writers as their names, is still of less authority, as Bollandus observed. There are also very different opinions as to the time that the star appeared to these wise men, whether before Christ's birth, or about the very time he was born, which seems more probable. The interpreters are again divided as to the year, and day of the year, when they arrived at Bethlehem, and adored the Saviour of the world. Some think not till two years after Christ's birth. See S. Epiphan. hær. xxx. num. 29. p. 134. And S. Jerom puts the massacre of the Holy Innocents about that time in his chronicle. But taking it for granted that the wise men came to Jerusalem and to Bethlehem the same year that Christ was born, it is not certain on what day of the year they adored him at Bethlehem. It is true the Latin Church, ever since the 4th or 5th age, has kept the feast of the Epiphany on the 6th day of January. But when it is said in that day's office, This day a star led the wise men to the manger, it may bear this sense only, this day we keep the remembrance of it; especially since we read in a sermon of S. Maximus (appointed to be read in the Roman Breviary on the 5th day within the octave of the Epiphany) these words: What happened on this day, he knows that wrought it; whatever it was, we cannot doubt it was done in favour of us. The wise men, by the 11th verse, found Jesus at Bethlehem, where his blessed mother was to remain forty days, till the time of her purification was expired. And it seems most probable that the wise men came to Bethlehem about that time, rather than within thirteen days after Christ's birth: for had they come so soon after Christ was born, and been directed to go, and make diligent inquiry at Bethlehem, which was not above five miles from Jerusalem, it can scarcely be imagined that so suspicious and jealous a prince as Herod was, would have waited almost a month for their return without searching for the new-born king. But it is likely, being again alarmed by what happened when Jesus was presented in the temple at his mother's purification, he thereupon gave those cruel and barbarous orders for the massacre of those innocent infants. Wi.
*Lapide
CHAPTER 2 Now when Jesus was born in Bethlehem of Juda in the days of king Herod. It is better to read here in the Greek in Bethlehem-Juda . Juda means the tribe of Judah, to which, after the schism of the ten tribes, who made a king of their own, Jeroboam, the tribe of Benjamin adhered. And these two formed the kingdom of Judah. S. Matthew adds the word Judah to distinguish the town from another Bethlehem, in the tribe of Zebulon, in Galilee. (See Jos 19:15 ) So S. Jerome. This was Herod I., the son of Antipater, surnamed the Great, and of Ascalon, and an Idumæan by race, whom the Roman Senate, on the recommendation of Antony, created the first king of Judæa, after its conquest. (See Josephus, lib. 14, Ant . c. 18.) Matthew makes mention of Herod, to intimate that the sceptre was now transferred from Judah to an alien, for such was Herod, and therefore that Messiah or Christ was now come. For the patriarch Jacob had foretold that this should be the sign of His advent. (Gen 49:10 .) So S. Chrysostom, and Theophylact. Herod, being aware of this prophecy, applied the oracle to himself in order to strengthen his kingdom. He wished to be accounted the Messiah; and therefore he built a most magnificent temple for the Jews, and dedicated it on the anniversary of the day when he commenced his reign. (See Josephus, lib. 15, Ant . c. 14, and lib. 20, c. 8.) Herod Antipas, who beheaded John the Baptist, was the son of this Herod the Great. He also it was who clothed our Lord in His Passion with a white robe, and mocked Him. And the grandson of Herod the Great, by his son Aristobulus, was Herod Agrippa, who killed James the brother of John, and who was smitten by an angel and died. And the son of this Agrippa was Herod Agrippa the younger, before whom Paul the prisoner pleaded. (Act 25:23 , &c.) Salianus, Scaliger, and others, think that Christ was born in the thirty-sixth, or last year but one, of Herod's reign. For he reigned thirty-six years. (See on ver. 16.) But Baronius thinks that Christ was born in the twentieth year of Herod, Abul. in the thirtieth, Bede in the thirty-first, Eusebius in the thirty-second, Sulpitius Severus in the thirty-third, Torinellus in the thirty-fourth, and others give other dates, so that in a matter of such uncertainty nothing can be exactly determined. Behold, there came wise men from the East to Jerusalem, saying, Where is he that is born King of the Jews ? Wise men , Gr. Magi , a common word among the Persians, whence the Persian translation of S. Matthew has here Magusan , Magi , or wise men , or astrologers , or philosophers . The word seems to be derived from the Hebrew as Genebrard, on Ps. i., thinks, from the root haga to meditate , whence Magim , those who meditate. "For meditation is the key of wisdom," as Ptolemy says in the procemium of Almagestus. Hence those who are given to meditation either are, or else become, wise. The Chaldees, following the Hebrews, were accustomed to call their philosophers Magi, according to S. Jerome in Dan . c. 2. Hence the Arabians, Syrians, Persians, Ethiopians, and other Orientals, whose languages are either derived from, or akin to Hebrew, call their wise men and astrologers, Magi, according to Pliny, lib. 25. C. 2, and Tertull., contra Judæos . Came to Jerusalem . 1. Because they thought that the King of the Jews must be sought for in the royal city; so S. Leo says. 2. Because the chief priests, and scribes, and doctors of the law, were at Jerusalem, who, from the prophetic oracles, would be likely to know where and when Christ should be born, as in fact they did inform the wise men that He should be born at Bethlehem. For prudently the Magi, although they had the star, wished to consult also the living interpreters of God's will. And thus it was that the star for a time withdrew itself, as though to compel the wise men to approach the Scribes. For it is God's will that men should be taught by men, and by doctors appointed by Himself, the way of salvation. From the east , Gr. α̉πό α̉νατολών , i.e ., from eastern parts, as though these Magi came from several regions or provinces of the east. You ask from what country the Magi came? 1. Clemens Alex., S. Chrysostom, Cyril Alex., and S. Leo, cited by Baronius, think that they came from Persia. But the distance would seem too great. For Persia is 300 leagues from Judæa, which the Magi would scarcely traverse in thirteen days. It is true that with dromedaries, which can travel forty leagues in a day, the journey might be accomplished post-haste in that time; but those kings, with their luxuries and their litters, were not travellers post-haste, and could not perform the distance in any such time. And the more common opinion of the Fathers and Doctors is that the Magi came to Bethlehem on the thirteenth day from the first appearance of the star and the birth of Christ, and there adored Him, and that this is the force of the word lo! Also because they found Christ still remaining with His parents, among strangers at Bethlehem, and they, a little after, returned with Christ to their own city, Nazareth. This is the opinion of S. Augustine, Serm . I, 2, 3, de Epiphan ., and S. Leo, de eadem . Whence also the Church commemorates this mystery on the thirteenth day after Christmas. 2. Others with more probability think that the Magi were Chaldæans, both because the Chaldæans were addicted to astrology; and these Magi recognized Christ by the teaching of a star, and because they themselves were followers of Abraham, who was called by God out of Chaldæa into Judæa. So think S. Jerome, Chalcidius the Platonic, and Jansenius. 3. Abul. ( in Numb . c. 24), and the Jesuit Sebast. Barradi, think that the Magi were Mesopotamians, because Balaam, who predicted this star was from thence. 4. Navarrus ( Tractat. de Orat . c. 21) asserts that he received from Jerome Osorius, Bishop of Algarbii, and a celebrated writer, that it is found in the very ancient records of Calecut, that the king of Calecut was one of the Magi, or certainly a chief associate ( socium ) of the three wise men. It is credible that this may have afterwards been the case when the Magi preached with S. Thomas the Apostle, in that place. See Osorius, lib. I, on the actions of Emmanuel, king of Portugal, where he asserts from Indian traditions that the king of Cranganore, which is not very far from Calecut, was one of the Magi: for that the two other Magi, the Persian, and the Caramanian, as they were hastening to Christ with the star for their guide, associated with themselves this Indian king; and that hence he was called Chereperimale, or one of three. He adds that he was nearly black, and like an Ethiopian. Maffei has a similar account, lib. 2, Hist. Ind ., where he calls this prince Pirimal, and asserts that he was king of Calanum, and that the star was his guide to Christ by the admonition of the Indian Sibyl. 5. And most probably, these Magi were eastern Arabians. Whence Tacitus ( lib . 5, Histor .) says that Judæa was bounded by Arabia on the east. This is proved, 1. Because it was the opinion of S. Justin, Tertullian, Cyprian, Epiphanius, and others, whom Baronius cites. 2. Because this answers best to the prophecy of Isaiah, who foretells ( Isa 60:6 ) that the Sabeans, Midian, and Ephah, who are all Arabians, should come to Christ with presents. And it would appear that the Church has thus understood Isaiah's prophecy, since she so frequently recites it in the office for the Epiphany. This is likewise plainly in accordance with the Psalmist: "The kings of Tharsis and of the islands shall offer presents, the kings of the Arabians and of Saba shall bring gifts." (Psa 72:10 .) 3. Because Arabia is nearer to Judæa than Chaldæa, India, Persia, &c. 4. Because the Queen of Sheba was a type of these kings. And she came with similar presents from Arabia to Solomon, a type of Christ. And although this queen be said to have come from Ethiopia, yet this Ethiopia was not Abyssinia, but a part of Arabia. For she came from eastern, not western Ethiopia, as S. Anselm says. Arabia includes the Red Sea and the adjacent regions, especially the neighbouring part of eastern Ethiopia. So the Madianites are called Ethiopians because of their black, or dark, colour. Whence Moses wife is called an Ethiopian woman. ( Num 12:1 ) Also the Red Sea is called the Arabian, not the Ethiopian Gulf, because Arabia stretches itself even beyond it. Hence again it is probable that one or more of the Magi were black, both because this is the universal opinion, as painters thus depict the Adoration of the Wise Men, and because the Queen of Sheba is said to come from Ethiopia: "Before him the Ethiopians shall fall down." (Psa 72:9 , Vulg.) And the Magi are called "kings of Tharsis, i.e ., of the Red Sea." 5. It is plain, from the gifts which the Magi offered to Christ: Arabia abounds in gold, frankincense, and myrrh. This is why it is called Felix, the Happy. "Nowhere is frankincense," says Pliny, "except in Arabia." And Virgil, "The frankincense tree belongs to the Sabeans alone;" and (2 Geor .), "India sends ivory, the unwarlike Sabeans their frankincense." In this Arabia there is also abundance of myrrh and spices, so that they use none other than such wood for kindling fires. (Pliny, lib. 12, C. 17.) In the same country there is so great a quantity of gold that their furniture is resplendent with it; and in Saba of Ethiopia even the prisoners' chains are made of it. (See Mela, lib. 3, c. 10.) 6. Because the prophecy of Balaam, concerning the star of these wise men, was uttered in the land of Moab, which was a part of Arabia. See S. Jerome, in Locis Hebraicis . See also Pineda, lib. 5, de rebus Salomonis , who shows that the Queen of Sheba came to Solomon, and the three Magi to Christ, from Saba, in Arabia Felix, a district inhabited by the Homeritae, amongst whom the Christian religion afterwards marvellously flourished under Ely Gaan, who received it from the kings, his ancestors, who were probably these Magi. The common opinion of the faithful is that these Magi were kings, that is, petty kings, or princes. And this belief, let Calvin laugh as he may, is fully handed down by SS. Cyprian, Basil, Chrysostom, Jerome, Hilary, by Tertullian, Isidore, Bede, Idacius, who are all cited by Maldonatus and Baronius. S. Matthew, however, does not call them kings, but Magi, because it was the part of these last to recognize Christ by the star. Hence also in Ps. lxxi., they are called "kings of Tharsis," and "kings of the Arabians and of Saba." Again, that they were three in number, from the three species of gifts which they offered gold, frankincense, and myrrh, is taught by Augustine, Serm . 29 & 33, de Tempore . The pious tradition of the faithful favours the same opinion. And the office of the Church for the Epiphany implies it. The author of the imperfect work upon S. Matthew in S. Chrysostom asserts that after the resurrection of Christ, S. Thomas the Apostle came to the country of these Magi, and baptized them, and associated them with him in preaching the Gospel. Venerable Bede, to whom we may well give credit, in his Collectanea , not far from the beginning, names and describes them as follows: The first is said to have been called Melchior, an old man, grey-headed, with flowing beard and locks; he presented gold to the Lord the King. The second was Gaspar, young, beardless, and ruddy; he with frankincense, as an oblation worthy of God, honoured God. The third was Fuscus: he had a full beard, and by means of myrrh signified that the Son of Man should die. Lastly, some say that these Magi, as they preached Christ, were slain by the idolaters, and gained the crown of martyrdom; and offered themselves, as it were, an holocaust of gold and frankincense and myrrh to Christ. Amongst these, L. Dexter, in his Chronicle, under A.D. 70, says: "In Arabia Felix, in the city of Sessania, took place the martyrdom of the three Royal Magi, Gaspar, Balthazar, Melchior." From Sessania their sacred remains were translated to Constantinople, from thence to Milan, and from Milan to Cologne, where they still remain, and are greatly venerated, and where I myself have often honoured them.* Summa
*S Part 4, Ques 35, Article 8
[III, Q. 35, Art. 8]
Whether Christ Was Born at a Fitting Time?
Objection 1: It would seem that Christ was not born at a fitting time. Because Christ came in order to restore liberty to His own. But He was born at a time of subjection--namely, when the whole world, as it were, tributary to Augustus, was being enrolled, at his command as Luke relates (2:1). Therefore it seems that Christ was not born at a fitting time.
Obj. 2: Further, the promises concerning the coming of Christ were not made to the Gentiles; according to Rom. 9:4: "To whom belong . . . the promises." But Christ was born during the reign of a foreigner, as appears from Matt. 2:1: "When Jesus was born in the days of King Herod." Therefore it seems that He was not born at a fitting time.
Obj. 3: Further, the time of Christ's presence on earth is compared to the day, because He is the "Light of the world"; wherefore He says Himself (John 9:4): "I must work the works of Him that sent Me, whilst it is day." But in summer the days are longer than in winter. Therefore, since He was born in the depth of winter, eight days before the Kalends of January, it seems that He was not born at a fitting time.
_On the contrary,_ It is written (Gal. 4:4): "When the fulness of the time was come, God sent His Son, made of a woman, made under the law."
_I answer that,_ There is this difference between Christ and other men, that, whereas they are born subject to the restrictions of time, Christ, as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace. And since "what is of God is well ordered" and becomingly arranged, it follows that Christ was born at a most fitting time.
Reply Obj. 1: Christ came in order to bring us back from a state of bondage to a state of liberty. And therefore, as He took our mortal nature in order to restore us to life, so, as Bede says (Super Luc. ii, 4, 5), "He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar's census, and thus submit Himself to bondage for the sake of our liberty."
Moreover, at that time, when the whole world lived under one ruler, peace abounded on the earth. Therefore it was a fitting time for the birth of Christ, for "He is our peace, who hath made both one," as it is written (Eph. 2:14). Wherefore Jerome says on Isa. 2:4: "If we search the page of ancient history, we shall find that throughout the whole world there was discord until the twenty-eighth year of Augustus Caesar: but when our Lord was born, all war ceased"; according to Isa. 2:4: "Nation shall not lift up sword against nation."
Again, it was fitting that Christ should be born while the world was governed by one ruler, because "He came to gather His own [Vulg.: 'the children of God'] together in one" (John 11:52), that there might be "one fold and one shepherd" (John 10:16).
Reply Obj. 2: Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Gen. 49:10): "The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till He come that is to be sent." Because, as Chrysostom says (Hom. ii in Matth. [*Opus Imperf., falsely ascribed to Chrysostom]), as long as the Jewish "people was governed by Jewish kings, however wicked, prophets were sent for their healing. But now that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skilful physician."
Reply Obj. 3: As says the author of the book _De Qq. Nov. et Vet. Test.,_ "Christ wished to be born, when the light of day begins to increase in length," so as to show that He came in order that man might come nearer to the Divine Light, according to Luke 1:79: "To enlighten them that sit in darkness and in the shadow of death."
In like manner He chose to be born in the rough winter season, that He might begin from then to suffer in body for us. _______________________
*S Part 4, Ques 36, Article 3
[III, Q. 36, Art. 3]
Whether Those to Whom Christ's Birth Was Made Known Were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Matt. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Matt. 2:1.
Obj. 2: Further, the revelation of Divine truth should be made especially to the friends of God, according to Job 37 [Vulg.: Job 36:33]: "He sheweth His friend concerning it." But the Magi seem to be God's foes; for it is written (Lev. 19:31): "Go not aside after wizards (_magi_), neither ask anything of soothsayers." Therefore Christ's birth should not have been made known to the Magi.
Obj. 3: Further, Christ came in order to set free the whole world from the power of the devil; whence it is written (Malachi 1:11): "From the rising of the sun even to the going down, My name is great among the Gentiles." Therefore He should have been made known, not only to those who dwelt in the east, but also to some from all parts of the world.
Obj. 4: Further, all the sacraments of the Old Law were figures of Christ. But the sacraments of the Old Law were dispensed through the ministry of the legal priesthood. Therefore it seems that Christ's birth should have been made known rather to the priests in the Temple than to the shepherds in the fields.
Obj. 5: Further, Christ was born of a Virgin-Mother, and was as yet a little child. It was therefore more suitable that He should be made known to youths and virgins than to old and married people or to widows, such as Simeon and Anna.
_On the contrary,_ It is written (John 13:18): "I know whom I have chosen." But what is done by God's wisdom is done becomingly. Therefore those to whom Christ's birth was made known were suitably chosen.
_I answer that,_ Salvation, which was to be accomplished by Christ, concerns all sorts and conditions of men: because, as it is written (Col. 3:11), in Christ "there is neither male nor female, [*These words are in reality from Gal. 3:28] neither Gentile nor Jew . . . bond nor free," and so forth. And in order that this might be foreshadowed in Christ's birth, He was made known to men of all conditions. Because, as Augustine says in a sermon on the Epiphany (32 de Temp.), "the shepherds were Israelites, the Magi were Gentiles. The former were nigh to Him, the latter far from Him. Both hastened to Him together as to the cornerstone." There was also another point of contrast: for the Magi were wise and powerful; the shepherds simple and lowly. He was also made known to the righteous as Simeon and Anna; and to sinners, as the Magi. He was made known both to men, and to women--namely, to Anna--so as to show no condition of men to be excluded from Christ's redemption.
Reply Obj. 1: That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles," as Augustine says (Serm. 30 de Temp. cc.).
Reply Obj. 2: As Augustine says in a sermon on the Epiphany (Serm. 30 de Temp.): "As unskilfulness predominates in the rustic manners of the shepherd, so ungodliness abounds in the profane rites of the Magi. Yet did this Corner-Stone draw both to Itself; inasmuch as He came 'to choose the foolish things that He might confound the wise,' and 'not to call the just, but sinners,'" so that "the proud might not boast, nor the weak despair." Nevertheless, there are those who say that these Magi were not wizards, but wise astronomers, who are called Magi among the Persians or Chaldees.
Reply Obj. 3: As Chrysostom says [*Hom. ii in Matth. in the Opus Imperf., among the supposititious works of Chrysostom]: "The Magi came from the east, because the first beginning of faith came from the land where the day is born; since faith is the light of the soul." Or, "because all who come to Christ come from Him and through Him": whence it is written (Zech. 6:12): "Behold a Man, the Orient is His name." Now, they are said to come from the east literally, either because, as some say, they came from the farthest parts of the east, or because they came from the neighboring parts of Judea that lie to the east of the region inhabited by the Jews. Yet it is to be believed that certain signs of Christ's birth appeared also in other parts of the world: thus, at Rome the river flowed with oil [*Eusebius, Chronic. II, Olymp. 185]; and in Spain three suns were seen, which gradually merged into one [*Cf. Eusebius, Chronic. II, Olymp. 184].
Reply Obj. 4: As Chrysostom observes (Theophylact., Enarr. in Luc. ii, 8), the angel who announced Christ's birth did not go to Jerusalem, nor did he seek the Scribes and Pharisees, for they were corrupted, and full of ill-will. But the shepherds were single-minded, and were like the patriarchs and Moses in their mode of life.
Moreover, these shepherds were types of the Doctors of the Church, to whom are revealed the mysteries of Christ that were hidden from the Jews.
Reply Obj. 5: As Ambrose says (on Luke 2:25): "It was right that our Lord's birth should be attested not only by the shepherds, but also by people advanced in age and virtue": whose testimony is rendered the more credible by reason of their righteousness. _______________________
FOURTH
*H Saying: Where is he that is born king of the Jews? For we have seen his star in the East, and are come to adore him.
Ver. 2. We have seen his star. They knew it to be his star, either by some prophecy among them, or by divine revelation. This star was some lightsome body in the air, which at last seemed to point to them the very place where the world's Redeemer lay. We know not whether it guided them during the whole course of their journey from the East to Jerusalem. We read nothing more in the gospel, but that it appeared to them in the East, and that they saw it again, upon their leaving Jerusalem to go to Bethlehem. Wi. — The wise men, in the Syrian tongue maguscha, are supposed to have come from Stony Arabia, near the Euphrates. They might have preserved in this country the remembrance of the prophecy of Balaam, which had announced the coming of the Messias by the emblem of a star, (Num. xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. A.
*Lapide
Who is born King of the Jews . Observe here the faith and greatness of soul of the Magi, who in a royal city seek another King rather than the reigning monarch; nor fear the wrath and power of Herod, because they trusted in God. The King of the Jews , put antonomastically for Messiah, or Christ. Wherefore when Herod heard this question, he gathered the Scribes together, and asked them where Christ should be born? For the star was the index of Christ; whence it is subjoined, "For we have seen His star." This is what is meant "The King of the Jews, yea, of heaven, has been born; for a star of the heavens has made Him known to us. It has called us: it has invited all to visit Him, to honour and adore Him. For in this new star which has been put forth in heaven, heaven manifests her admiration of so great a King, even the Word incarnate." When Christ is born, the heaven is astonished, the angels are amazed, and, wondering at the love of God for man, they sing with jubilation, "Glory to God in the highest," that so they may arouse senseless man to wonder at and venerate so great condescension. So from a like cause, at the passion of Christ, the sun and the moon were darkened, the earth quaked, rocks were rent, graves were opened, to show that their God was dying, and to manifest their sympathy. This is what Haggai foretold (ii. 7) "Yet a little while, and I will move the heaven and the earth: and the desire of all nations shall come." At this also Habakkuk was amazed when he said (iii. 2), "I considered thy works, and was afraid. In the midst of the two living creatures thou shalt be known" (LXX) that is to say, in the manger, by the shepherds and the Magi. Wherefore Francis Mayro, in a sermon on the Nativity, teaches that the incarnation of the Word was a greater and more stupendous work of God than the creation of the world. For man is more distant from God than he is from nothing. For man is finite, God is infinite, and, by the incarnation, God is united to man; but, in creation, man is united to nothing that is, to a body created out of nothing. Lastly, from this star, that impostor who, a little after Christ, under the Emperor Adrian, feigned himself to be Messiah, gave himself a name. He excited the Jews to rebel against the Romans, and became their leader, calling himself Barchochebas, i.e ., the Son of the Star, saying "that he, for their salvation, had glided down from heaven, as a great star, to bring the help of light to diseased mortals, who were condemned to long darkness." Thus Eusebius, Hist . 4. 6. But this star soon set, for he and all his followers were cut off by the Romans. Appropriately did a star lead the three royal Magi to Christ, the King of kings, for a star has the appearance of a kingly crown, with its resplendent rays; and therefore a star is an emblem of a king and a kingdom. Whence God promises to Abraham ( Gen 15:5 ), saying, "Look up to heaven, and number the stars, if thou canst. And he said to him: so shall thy seed be." Here, amongst other things, He designated the kings of Israel and Judah, who should spring from Abraham, but especially Christ the King. Hence, unfolding the same thing, God says to Abraham explicitly, "Kings shall come out of thee." (Gen 17:6 .) Wherefore S. Fulgentius ( Serm. on the Epiph . 5) says "Who is that King of the Jews? At once poor and rich, lowly and exalted, who is carried as a babe, and worshipped as a God: a babe in a manger, incomprehensible in heaven, sordid in rags, priceless among the stars." Hence has been taken that ancient military order of the kings and princes of France, who bore the figure of a star on their vestments, with this motto "The stars show the way to the kings." This order was afterwards changed, by Louis XI. of France, into the Order of S. Michael. The Order of the Star was first instituted by Robert of France, about A.D. 1022 (in honour of the Blessed Virgin, to whom that monarch was greatly devoted), because she is the very Star of the sea, imploring that she, like a guiding-star, might be the leader of his kingdom, and especially of the nobles. Wherefore he elected thirty knights of the chief nobility of France to be of this Order, and gave to each a golden collar, with a star pendant on the breast. (See the "Annals of Paris," by Jacob Broneius.) For we have seen his star namely, of the King of the Jews, i.e ., Christ, or the Messiah, newly born. From hence it would appear that this star extended its rays with greater length and brightness in the direction of Judæa, in the same manner that comets extend their tails towards such and such a country; so that the Magi might understand that they were to go in the direction of Judæa, where Messiah was to be born. This seems to be the force of the word for in this place. Wisely does S. Gregory say ( Hom . 10) "All the elements testified that their Creator was come. The heavens acknowledged Him to be God, and so they sent the star. The sea knew Him, for it suffered Him to walk upon it. The earth knew Him, for, when He died, it trembled. The sun knew Him, for he hid his rays. The rocks and stones knew Him, for they were rent asunder. Hell knew Him, for it gave up the dead that were in it. And yet Him, whom all the senseless elements felt to be the Lord, the hearts of the unbelieving Jews even yet acknowledge not by any means to be God, and, harder than the flint-stones, they will not be broken by repentance." You will ask how the Magi, when they saw the star, knew by it that Christ was born? In the first place, the Priscillianists, as S. Gregory ( Hom . 10) testifies, said that this star was the Fate of Christ; that as fate determines things future, so this star signified and determined Christ. But this opinion S. Gregory rightly refutes, saying, "It was not the Child who hasted to the star, but the star to the Child. So may it be said, that the star was not the fate of the Child, but the fate of the star was the Child who appeared." S. Augustine also (lib. 5, de Civitat. Dei , c. 1, &c.) confutes the astrologers, who say that the stars assign their fates to every one. [There follows here a refutation of astrological views, which is not translated, as unnecessary in the present age. Trans .] A second opinion is that of the Imperfect Author. This star, he says, was distinguished by the figure of a boy bearing a cross, because the light of faith manifested the Incarnation and Cross of Christ. But this is said without foundation. It is not related in any history, except that of the Sethiani, of whom presently. I say, therefore, that the Magi knew Christ was born by the token of a star. 1. Because Balaam had prophesied of it ( Num 24:17 ), "A Star shall rise out of Jacob." But the Magi were the posterity, or successors of Balaam. The meaning therefore of "Where is he who is born King of the Jews? for we have seen his star," is, we seek Him whom we all have hitherto expected to be designated by a star; and now, since we have seen the star, we believe that He has been born. There is, moreover, this oracle of the Erythræan Sibyl extant (lib. 8, Sibyl. orac .): "The Magi worshipped the Star, recent and divine; and when they followed the commands of God, an infant was shown to them in a manger." That the Magi knew that this star was the harbinger of Christ from Balaam and the Sibyl, is the opinion of S. Basil, S. Jerome, Origen, S. Leo, Eusebius, Prosper, S. Cyprian, Procopius, and others, whom I have cited on Num 24:17 . Whence Suetonius, in Vespas ., and Cicero, lib. 2, de Divinat ., and Orosius, lib. 6, c. 6, say that it was then a general belief that a King would come forth from Judæa who would have universal dominion. This the heathen falsely applied to Vespasian. Chalcidius, who was a heathen and Platonic philosopher, commenting upon the Timæus of Plato, thus writes: "There is another very sacred and venerable history," meaning the Gospel of S. Matthew, "which tells of the rising of a certain star, not one denouncing disease and death, but declaring the descent of a God to be worshipped, for the sake of converse with man and mortal concerns. When certain wise Chaldæans, in a journey by night, had seen this star, and had well considered the circumstance, they are said to have searched for the God newly born, and, when they had found the august Child, they worshipped Him, and presented gifts suitable for so great a Deity." The author of the Imperfect Homily , upon this passage of S. Matthew, adds that the successors of Balaam, after his prophecy concerning the star, deputed some persons, in each generation, to watch the heavens, who might observe the rising of this star, on the mountain which is called Victorialis; and at length, when these Magi were watching for its appearance, "it came," he says, "upon that mountain Victorialis, descending, as it were, in the form of a little child, and upon him the likeness of a cross. And it spoke with them and taught them, and told them to go into Judæa. And as they went, the star went before them for the space of two years. And they wanted neither food nor drink. But the rest of all the things which were done by them is compendiously related in the Gospel." These things, however, are of doubtful credit, and are taken from the apocryphal books of the Sethiani, as the writer acknowledges. 2. More probably, they knew by a divine instinct and revelation; for the Magi were endowed with a hidden celestial afflatus . "This they heard," says S. Augustine ( Serm . 2 de Epiph .), "telling them in the language of heaven, as it were, that Christ was born in Judaea. Thus they followed the star on to Bethlehem and the cradle of Christ." For, as S. Leo says ( Serm . 4 de Epiph .), "God, who manifested the sign of the star, gave understanding to those who beheld it: for He made it to be understood and inquired after, and, being sought after, He presented Himself to be found." The brightness and majesty of the star were so great that the Magi understood that something divine was portended, even that God, as the Holy Spirit suggested to them, had become incarnate. In fine, the Divine countenance of the Child Christ shed forth such a ray of heavenly light as illuminated the eyes, but still more the minds, of the Magi, so that they perceived that that Infant was not a mere man, but true God; for, as S. Jerome says, on the ninth chapter of Matthew, "The splendour and the majesty of the hidden Divinity, which shone even in His human face, were able at the first glance to attract those who beheld Him." You will ask, secondly, of what kind, and how great was this star? Was it of the same nature as the rest of the stars, or was it peculiar and diverse from others? First, the writer concerning the marvels of Scripture (lib. 3. c. 40, as extant in tom. 3 of S. Augustine's Works ), thinks that this star was the Holy Ghost, who, like unto a dove, descended upon Christ, and, by means of a star, guided the Magi. 2. Origen, Theophylact, S. Chrysostom, and Maldonatus think that this star was an angel, because, indeed, an angel was the mover, and, as it were, the charioteer of the star. 3. Others think that it was a real and new star, similar to the one which appeared in the Constellation of Cassiopeia, A.D. 1572. 4. Others think that it was a comet. But I reply that it was a new and unknown star, entirely different from other stars, and superior to them in nine prerogatives, and, as one may say, portents. It was formed by the angels for this purpose, that it might lead the Magi to admire it, that they might feel assured that it presaged something new and divine. 1. This star surpassed all others as to its creation or production. For they were produced in the fourth day of the Creation, but this was produced upon the very night of Christ's nativity. It was therefore a new star, and was never seen either before or after this time. So S. Augustine, lib. 2, contra Faustum , c. 5. 2. In its material: for in other stars this is celestial, but in this it was aerial. For the angels framed it of condensed air, and infused brightness into it. 3. In place: for other stars are in the firmament; this was in the atmosphere. It went before the Magi in their journey from Arabia to Judæa. 4. In motion: other stars move in circles; but this went straight forward. For it moved in a direct line from east to west. 5. In time: other stars only shine by night; for the sun's light obscures them during the day. But this was as bright by day, during the shining of the sun, as it was by night. 6. In duration: for other stars always shine; this was temporary, for it continued only during the period of the wise men's journey, and afterwards vanished. 7. In size: for the other stars are greater than the earth and the moon, but this was less than either. This, however, appeared greater because it was nearer the earth; just as the moon appears larger than the fixed stars, because it is nearer to us, although it is in reality far less. 8. In being inconstant: for this star sometimes hid itself, as at Jerusalem; at other times it was visible, and a guide of their journey. 'When the Magi went forward, it went forward; when they rested, it rested. At length it stood over the house where the Child was. And then, as though its work were accomplished in Christ's Epiphany, it vanished. The other stars have no such property. 9. In splendour: in which it surpassed all the other stars. Whence S. Ignatius, who lived a little after Christ, in his Epistle to the Ephesians , writes thus: "The star shone so as to surpass in brightness all that were before it. For its light was indescribable; and struck with amazement all who beheld it. For all the rest of the stars, together with the sun and moon, were a kind of chorus of audience for that star, for it surpassed them all in splendour." Prudentius in his hymn for the Epiphany says, "That star which surpasses the sun's orb in beauty and radiance." S. Chrysostom says the same thing. Whence S. Leo ( Serm . 1 de Epiph .) says, "A new star appeared in the eastern parts to the three Magi. It was brighter and more beautiful than all the other stars. It attracted to it the eye and the mind of those who beheld it, so that it was immediately perceived that this strange sight was not without a purpose." This star was a new meteor formed by the angels from the atmosphere, and filled with an immense light, and moved by an angel, like the pillar of fire and cloud, which guided the Hebrews through the desert to the promised land. So S. Chrysostom, Fulgentius, Basil, and others. Indeed, that pillar was a type of this star. Truly does S. Chrysostom say ( Hom . 16 ex veriis in Matth. loc .) "Thou, O star, by thy advent calledst the Magi from the east, and sentest them back to preach the gospel in their own land." Furthermore, in the books passing under the name of Seth, the son of Adam, there are various things related of the Magi, and of the star in the figure of a child carrying a cross, &c., which seem to have been fabricated by the Sethianist heretics. (See Epiphanius, Hæres. 26 & 39.) Also Gregory of Tours, says Haymo, relates, that this star fell into a well, where it may be even now seen, but only by virgins; and that once three men came to behold it, and that only one of them, who was a virgin, could see it. But such things, says S. Anselm, are fables and trifles. Allegorically , Christ is "the bright and morning star." (Rev 22:16 .) Whence S. Ambrose saith, "Christ is the star: for a Star shall rise out of Jacob, and a man come forth of Israel." (Vulg.) In fine, where Christ is, there is the star. For He is the bright and morning star: therefore doth He make Himself known by His own light. Again, the star of the sea, that is, of this storm-tossed world, who shows us thereby the way, and goes before us to the harbour of safety, is the Blessed Virgin, whence her name Mary. The Hebrew Mariam means teacher, or mistress, or guide of the sea. "Behold the star, invoke Mary," says S. Bernard. Hence, also, the Church invokes her, saying, "Hail, star of the sea, bounteous Mother of God." Tropologically , the star is, 1. The faith of a believer. 2. Prudence. 3. Precepts. 4. Evangelical counsels, especially obedience to a superior. 5. Holy inspirations infused into the mind by God, whereby He calls the soul to some action, in a more perfect state, as, for example, virginity, or martyrdom. God, let us say, calls thee to sanctity and heroic virtue, to a state of perfection; He shows thee a star to go before thee on the road to heaven. Gaze then upon it, follow it, lest this star of a divine vocation, being seen of thee, be despised, and in the day of judgment accuse and condemn thee before God. "There is nothing, therefore, too difficult for the humble," says S. Leo ( Serm . 5 de Epiph .), "nothing too rugged for the meek, and all things can be accomplished, when grace furnishes her assistance, and obedience lightens the command." Hear S. Gregory ( Hom . 39 in Evang .): "Behold God calls us by Himself, by the angels, by fathers, by prophets, by apostles, by pastors. He calls us also by our own selves, by miracles, very often by chastisements. He calls us by worldly prosperity, and sometimes by adversity. Let no one despise the call, lest the time should ever come, when they will wish to answer and not be able." Anagogically , doctors and whoever instruct many to righteousness shall shine as the stars for ever and ever. (Dan 12:3 ; and Rev 2:28 .) Wherefore S. Leo says, "Whosoever shall live a godly life in the Church, and shall seek those things which are above, not which are upon the earth, is like a heavenly luminary. And whilst he himself preserves the brightness of a holy conversation, he, like a star, shows to many the way of the Lord. In such a course ye all ought, well-beloved, to profit one another, that in the kingdom of God at which we arrive by means of a right faith and good works ye may shine as the children of the light." Lastly, the star invites and calls us to heaven, that, by means of a heavenly life, we may come to the most blessed company of the angels and all the heavenly citizens. We have seen his star in the east . Some writers refer the words, in the east to we have seen . That is, "We, being in the east, saw the star in the west, shining over Judæa;" so that the Magi knew whither to wend their way. Similarly, the pole-star shows the way to sailors. Others, with more probability, refer in the east to the word star i.e ., "we, in the east, saw the star there with us in the east." But both opinions are tenable. For, first, this star seems to have appeared over Judæa to signify that the King of the Jews was born there, and must there be sought. Hence, in Num 24:17 , for "shall rise" the Hebrew has darach i.e ., "hath proceeded." "A star proceedeth out of Jacob." You will ask, Did the star remain stationary in the east, or was it a constant attendant upon the Magi in their journey to Judæa? Jansen, Cajetan, and others think that it remained stationary. They attempt to prove this: 1. Because the Magi say, "we have seen His star in the east." And when they departed from Jerusalem, S. Matthew says, "And lo, the star which they had seen in the east." 2. Because Herod, and the Jews, and the rest did not, as it would seem, behold the star. For had they done so, some surely would have followed it, and have come with the Magi to Christ. 3. Because the Magi knew from Balaam's prophecy that the star portended that the King of the Jews was now born. And as they knew the way to Judæa, they did not require the star to guide them. On the other hand, SS. Chrysostom and Leo, Theophylact, S. Thomas, Lyra, Suarez, Maldonatus, and Chrysologus ( Serm . 156) are of opinion that the star did accompany the Magi as far as Judæa. As Chrysologus says ( loc. cit .), "When they walked, the star went on; when they sat down, it stayed; when they slept, it kept vigil over them." This is the common opinion of believers; whence the Church sings in her hymn, "The Magi went on following the star which they had seen, which went before them." So, therefore, when the Magi say, We have seen has star in the east , they are speaking only of their beginning to see the star. We have seen , meaning "We first saw His star when we were in the east; and, being called by the sight of it, we are come , with that star for our guide, having followed it as it went before us until we came to Jerusalem." And because the star disappeared at Jerusalem, they then went to Herod and the Scribes, and asked them where Christ was born. Both opinions are probable and worthy of examination, and may perhaps be reconciled one with the other, by supposing that the star which shone in the east was of exceeding brightness, as S. Ignatius testifies, at its first appearance, when it attracted the eyes of the Magi, and to which they referred when they said "we have seen His star in the east;" but that afterwards, when it went with them in their journey, it was covered with a cloud, and shone less brightly, so that it was visible to scarcely any save the Magi; lest if other men had seen it in its utmost brilliancy, and had accompanied them in a great band to Jerusalem, they might have stirred up Herod and the Jews against Christ to destroy Him. For it was plainly fitting that the star which called forth the Magi should show them the way to Christ, who was afar off and hidden. In like manner, the pillar of fire and cloud which was the leader of the camp of the Hebrews shone before them like fire by night, but by day was covered with a cloud, as I have shown in my commentary on Exo 13 and Num 9 . But that some others besides the Magi saw the star is probable. For since the star was a large one, bright and visible to them, why not to others? For God willed Christ to be made known to all the world. Still, few or none followed the star with the Magi, both because they understood not the mystery, and because they were hindered by worldly cares. Hence we learn how necessary is powerful and efficacious grace for seeking Christ. Of this He speaks (S. Joh 6:44 ): "No man can come unto me, except my Father draw him." Thus in the passion of Christ, the eclipse of the sun was seen at Athens by S. Dionysius, the Areopagite; and this was why he was converted by S. Paul when he learnt from him the cause of the eclipse, because, namely, it was at that very day and hour that Christ was crucified. Suarez adds, that the star only shone by day in places near the Magi, but was at a loftier elevation by night, and was then less conspicuous. So says Nicephorus, H. E . 1. 13. Lastly, the Magi were appropriately called by a star, because they were astronomers. Hence they knew that this star was not a common one, but a prodigy, and portended some divine event. Thus they understood that the Maker and Lord of the stars, to whom all the stars are obedient, was born. Hence the Church celebrates with so great solemnity the Feast of the Epiphany, in which the Magi were called to adore Christ, because in them and by them was begun the calling and salvation of the Gentiles. Wherefore S. Leo ( Serm . 2 de Epiph .) says "Let us, brethren beloved, recognize in the Magi, who worshipped Christ, the first-fruits of our vocation and faith, and with exulting minds let us celebrate the beginnings of blessed hope. From this time forth we began to enter into our eternal inheritance." And S. Augustine ( Serm . 2 de Epiph .) says "This day, on which we keep the anniversary of our festival, first shone upon the Magi. They were the first-fruits of the Gentiles, and we are the people of the Gentiles. To us hath the tongue of Apostles announced it; but to them, the star, as though the tongue of heaven. And the same Apostles, as though they were other heavens, have declared unto us the glory of God."* Summa
*S Part 4, Ques 36, Article 7
[III, Q. 36, Art. 7]
Whether the Star Which Appeared to the Magi Belonged to the Heavenly System?
Objection 1: It would seem that the star which appeared to the Magi belonged to the heavenly system. For Augustine says in a sermon on the Epiphany (cxxii): "While God yet clings to the breast, and suffers Himself to be wrapped in humble swaddling clothes, suddenly a new star shines forth in the heavens." Therefore the star which appeared to the Magi belonged to the heavenly system.
Obj. 2: Further, Augustine says in a sermon on the Epiphany (cci): "Christ was made known to the shepherds by angels, to the Magi by a star. A heavenly tongue speaks to both, because the tongue of the prophets spoke no longer." But the angels who appeared to the shepherds were really angels from heaven. Therefore also the star which appeared to the Magi was really a star from the heavens.
Obj. 3: Further, stars which are not in the heavens but in the air are called comets, which do not appear at the birth of kings, but rather are signs of their approaching death. But this star was a sign of the King's birth: wherefore the Magi said (Matt. 2:2): "Where is He that is born King of the Jews? For we have seen His star in the east." Therefore it seems that it was a star from the heavens.
_On the contrary,_ Augustine says (Contra Faust. ii): "It was not one of those stars which since the beginning of the creation observe the course appointed to them by the Creator; but this star was a stranger to the heavens, and made its appearance at the strange sight of a virgin in childbirth."
_I answer that,_ As Chrysostom says (Hom. vi in Matth.), it is clear, for many reasons, that the star which appeared to the Magi did not belong to the heavenly system. First, because no other star approaches from the same quarter as this star, whose course was from north to south, these being the relative positions of Persia, whence the Magi came, and Judea. Secondly, from the time [at which it was seen]. For it appeared not only at night, but also at midday: and no star can do this, not even the moon. Thirdly, because it was visible at one time and hidden at another. For when they entered Jerusalem it hid itself: then, when they had left Herod, it showed itself again. Fourthly, because its movement was not continuous, but when the Magi had to continue their journey the star moved on; when they had to stop the star stood still; as happened to the pillar of a cloud in the desert. Fifthly, because it indicated the virginal Birth, not by remaining aloft, but by coming down below. For it is written (Matt. 2:9) that "the star which they had seen in the east went before them, until it came and stood over where the child was." Whence it is evident that the words of the Magi, "We have seen His star in the east," are to be taken as meaning, not that when they were in the east the star appeared over the country of Judea, but that when they saw the star it was in the east, and that it preceded them into Judea (although this is considered doubtful by some). But it could not have indicated the house distinctly, unless it were near the earth. And, as he [Chrysostom] observes, this does not seem fitting to a star, but "of some power endowed with reason." Consequently "it seems that this was some invisible force made visible under the form of a star."
Wherefore some say that, as the Holy Ghost, after our Lord's Baptism, came down on Him under the form of a dove, so did He appear to the Magi under the form of a star. While others say that the angel who, under a human form, appeared to the shepherds, under the form of a star, appeared to the Magi. But it seems more probable that it was a newly created star, not in the heavens, but in the air near the earth, and that its movement varied according to God's will. Wherefore Pope Leo says in a sermon on the Epiphany (xxxi): "A star of unusual brightness appeared to the three Magi in the east, which, through being more brilliant and more beautiful than the other stars, drew men's gaze and attention: so that they understood at once that such an unwonted event could not be devoid of purpose."
Reply Obj. 1: In Holy Scripture the air is sometimes called the heavens--for instance, "The birds of the heavens [Douay: 'air'] and the fishes of the sea."
Reply Obj. 2: The angels of heaven, by reason of their very office, come down to us, being "sent to minister." But the stars of heaven do not change their position. Wherefore there is no comparison.
Reply Obj. 3: As the star did not follow the course of the heavenly stars, so neither did it follow the course of the comets, which neither appear during the daytime nor vary their customary course. Nevertheless in its signification it has something in common with the comets. Because the heavenly kingdom of Christ "shall break in pieces, and shall consume all the kingdoms" of the earth, "and itself shall stand for ever" (Dan. 2:44). _______________________
EIGHTH
*H And king Herod hearing this, was troubled, and all Jerusalem with him.
Ver. 3. Through fear of losing his kingdom, he being a foreigner, and had obtained the sovereignty by violence. But why was all Jerusalem to be alarmed at the news of a king so long and so ardently expected? 1. Because the people, well acquainted with the cruelty of Herod, feared a more galling slavery. 2. Through apprehension of riots, and of a revolution, which could not be effected without bloodshed, as the Romans had such strong hold. They had also been so worn down with perpetual wars, that the most miserable servitude, with peace, was to the Jews an object rather of envy than deprecation. A.
*Lapide
When king Herod heard these things, he was troubled, and all Jerusalem with him. Herod was troubled, because he feared that he would lose the kingdom of the Jews, now that Messiah, their true and legitimate Prince, was born. "What wonder," says S. Augustine, "that impiety should be troubled at the birth of piety?" ( Serm . 2 de Innocent .) Jerusalem was troubled, as well because there were many in it who favoured Herod, as because the Scribes and chief Priests, having leisure only for their own advantage, and being thus in a state of spiritual slumber, had no thought about the coming of Messiah; that now the sceptre was departed from Judah, as Jacob had foretold, Messiah should be born. Wisely does S. Gregory say ( Hom . 10. in Evangel .), "When the King of heaven was born, the earthly king was troubled because, indeed, terrestrial exaltation is confounded when celestial greatness is disclosed." "For," as S. Fulgentius says ( Serm . 1 de Epiph .), "This King came, not to fight against and conquer earthly kings, but, by dying, marvellously to subdue them. Not, therefore, was He born to be thy successor, O Herod; but that the world might faithfully believe in Him." "Christ seizes not thy royalty," says S. Leo, "nor would the Lord of the universe be contented with thy petty sceptre. He, whom thou wishest not to be king in Judæa, reigns everywhere, and thyself wouldst reign more prosperously if thou wouldst be subject to His sway." And Herod, as we may see in Josephus, cut off all the members of the royal house of Judah, lest there should be any rival to his sovereignty.* Summa
*S Part 4, Ques 36, Article 2
[III, Q. 36, Art. 2]
Whether Christ's Birth Should Have Been Made Known to Some?
Objection 1: It would seem that Christ's birth should not have been made known to anyone. For, as stated above (A. 1, ad 3), it befitted the salvation of mankind that Christ's first coming should be hidden. But Christ came to save all; according to 1 Tim. 4:10: "Who is the Saviour of all men, especially of the faithful." Therefore Christ's birth should not have been made known to anyone.
Obj. 2: Further, before Christ was born, His future birth was made known to the Blessed Virgin and Joseph. Therefore it was not necessary that it should be made known to others after His birth.
Obj. 3: Further, no wise man makes known that from which arise disturbance and harm to others. But, when Christ's birth was made known, disturbance arose: for it is written (Matt. 2:3) that "King Herod, hearing" of Christ's birth, "was troubled, and all Jerusalem with him." Moreover, this brought harm to others; because it was the occasion of Herod's killing "all the male children that were in Bethlehem . . . from two years old and under." Therefore it seems unfitting for Christ's birth to have been made known to anyone.
_On the contrary,_ Christ's birth would have been profitable to none if it had been hidden from all. But it behooved Christ's birth to be profitable: else He were born in vain. Therefore it seems that Christ's birth should have been made known to some.
_I answer that,_ As the Apostle says (Rom. 13:1) "what is of God is well ordered." Now it belongs to the order of Divine wisdom that God's gifts and the secrets of His wisdom are not bestowed on all equally, but to some immediately, through whom they are made known to others. Wherefore, with regard to the mystery of the Resurrection it is written (Acts 10:40, 41): "God . . . gave" Christ rising again "to be made manifest, not to all the people, but to witnesses pre-ordained by God." Consequently, that His birth might be consistent with this, it should have been made known, not to all, but to some, through whom it could be made known to others.
Reply Obj. 1: As it would have been prejudicial to the salvation of mankind if God's birth had been made known to all men, so also would it have been if none had been informed of it. Because in either case faith is destroyed, whether a thing be perfectly manifest, or whether it be entirely unknown, so that no one can hear it from another; for "faith cometh by hearing" (Rom. 10:17).
Reply Obj. 2: Mary and Joseph needed to be instructed concerning Christ's birth before He was born, because it devolved on them to show reverence to the child conceived in the womb, and to serve Him even before He was born. But their testimony, being of a domestic character, would have aroused suspicion in regard to Christ's greatness: and so it behooved it to be made known to others, whose testimony could not be suspect.
Reply Obj. 3: The very disturbance that arose when it was known that Christ was born was becoming to His birth. First, because thus the heavenly dignity of Christ is made manifest. Wherefore Gregory says (Hom. x in Evang.): "After the birth of the King of heaven, the earthly king is troubled: doubtless because earthly grandeur is covered with confusion when the heavenly majesty is revealed."
Secondly, thereby the judicial power of Christ was foreshadowed. Thus Augustine says in a sermon (30 de Temp.) on the Epiphany: "What will He be like in the judgment-seat; since from His cradle He struck terror into the heart of a proud king?"
Thirdly, because thus the overthrow of the devil's kingdom was foreshadowed. For, as Pope Leo says in a sermon on the Epiphany (Serm. v [*Opus Imperfectum in Matth., Hom. ii, falsely ascribed to St. John Chrysostom]): "Herod was not so much troubled in himself as the devil in Herod. For Herod thought Him to be a man, but the devil thought Him to be God. Each feared a successor to his kingdom: the devil, a heavenly successor; Herod, an earthly successor." But their fear was needless: since Christ had not come to set up an earthly kingdom, as Pope Leo says, addressing himself to Herod: "Thy palace cannot hold Christ: nor is the Lord of the world content with the paltry power of thy scepter." That the Jews were troubled, who, on the contrary, should have rejoiced, was either because, as Chrysostom says, "wicked men could not rejoice at the coming of the Holy one," or because they wished to court favor with Herod, whom they feared; for "the populace is inclined to favor too much those whose cruelty it endures."
And that the children were slain by Herod was not harmful to them, but profitable. For Augustine says in a sermon on the Epiphany (66 de Diversis): "It cannot be questioned that Christ, who came to set man free, rewarded those who were slain for Him; since, while hanging on the cross, He prayed for those who were putting Him to death." _______________________
THIRD
*Lapide
And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born . He calls the learned doctors of the law, the Scribes, who occupied themselves in transcribing, reading, and expounding the sacred Scriptures. They are sometimes called lawyers; such a one was Ezra.*Lapide
But they said to him: In Bethlehem of Judæa. For so it is written by the prophet: And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel. I have explained this prophecy in my Commentary upon Micah v., so that I shall not here repeat it. Only let us observe three discrepancies between S. Matthew and Micah. The first is that S. Matthew, in speaking of Bethlehem, omits the name Ephratah. The explanation is that Bethlehem had two names. It was called by its founders Bethlehem and Ephratah, because Ephratah was the father of Bethlehem. (See 1Ch 4:4 ); and Ephratah in Hebrew signifies fruitful , or fruit-bearing . Bethlehem has a similar meaning, being house of bread . The literal reason why Christ would be born at Bethlehem was that He might be accounted David's Son, who was promised to him, who was himself born in Bethlehem. The moral reason was to teach us humility, to be content with a lowly parentage, a lowly country, a humble cottage. Whence S. Leo ( Serm . I de Epiph .) says "He who took the form of a servant chose Bethlehem for His birthplace, that in that obscure place He might hide His glory, but Jerusalem for His passion, that He might the more make known abroad the shame of the Cross." He taught us, therefore, to cover our glory, to uncover our shame. He here taught us that heavenly glory, which is a paradox to the world, is, that "the way to glory is flight from glory." Christ, who is a star i.e ., a light and guide to glory and blessedness hid Himself, and His Godhead and His dignity of Messiah, by abiding in the manger of Bethlehem. And therefore God the Father displays Him to the whole world, and glorifies Him by means of a star shining out of heaven. If, therefore, thou seekest true glory, shun fame, court ignominy; for if thou desirest glory, thou shalt lose it; but if thou despisest it, then, even against thy will, thou shalt be had in honour. For this paradox is most true "Glory follows him that shuns it, flees from him that pursues it, as a shadow the body." "Humility goeth before glory." (Pro 15:33 .) God exalteth the lowly, and humbleth the proud. Whence "Christ emptied Himself, taking the form of a servant, becoming obedient unto death, even the death of the Cross: for which cause God also hath exalted Him, and given Him a name, which is above all names." (Phi 2:7 .) 2. The second discrepancy is, that for, thou art not the least , as S. Matthew has it, Micah has, thou art a little one ( parvulus , Vulg.) i.e ., art the least , or very little . The explanation is that, in Micah, an adversative particle is implied from the context, as in Psa 117:141 , Psa 117:157 , meaning "Very little art thou, O Bethlehem, if I look at thy walls, thy citizens, thy buildings, thy fame; but yet very far art thou from being little, if I consider the princes that have come from thee, and that have been and shall be born in thee. For in thee was born King David, and of thee shall be born Christ, David's antitype." Some read the words in Micah interrogatively Art thou very small ? That is, Thou art by no means the least , but, by reason of Christ, thou shalt become very great and famous. 3. Instead of among the princes , Micah has, among the thousands . The explanation is, that the Hebrew aleph denotes both a thousand and a prince . But either translation in this place comes to the same thing; for, in the princes means among the princes i.e ., the cities, or even the inhabitants of Judah; this is, from the great number of princely men who have, or shall come forth from thee. In the thousands . This is the same as among the cities , which contain many thousands of people; and therefore they are princes, and have their own chiefs, or princes. For the people of Israel was divided by Moses into chiliads, or so many thousands of families, each of which had their own dukes and princes. (See Exod. xviii. 25, and Judges vi. 15.)* Footnotes
-
*
Micheas
5:2
And thou Bethlehem Ephrata, art a little one among the thousands of Juda, out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.
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*
John
7:42
Doth not the scripture say: That Christ cometh of the seed of David and from Bethlehem the town where David was?
*H And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.
Ver. 6. And thou Bethlehem, &c. This was a clear prophecy concerning the Messias, foretold by Micheas; (c. v. 2,) yet the words which we read in the evangelist are not quite the same as we find in the prophet, either according to the Hebrew or to the Greek text of the Sept. The chief difference is, that in the prophet we read: And thou Bethlehem art little; but in the evangelist, thou art not the least. Some answer that the words of the prophet are to be expounded by way of an interrogation, art thou little? It is certain the following words, both in the prophet and in the gospel, out of thee shall come forth a leader or a captain, &c. shew that the meaning is, thou art not little. S. Jerom's observation seems to clear this point: he tells us, that the Jewish priests, who were consulted, gave Herod the sense, and not the very words of the prophet; and the evangelist, as an historian, relates to us the words of these priests to Herod, no the very words of the prophet. Wi. — The testimony of the chief priests proves that this text of Micheas was even then generally applied to the Messias, and that to Him alone it must be referred according to the letter. V.
*Lapide
Then Herod, privately calling the wise men inquired of them diligently what time the star appeared . This he did secretly, in order to avoid popular rumours, murmurs, and tumults. For the people were expecting their Messiah. It was also that he might more thoroughly and reliably find out all the particulars concerning the star. He learned from them when the star appeared, that thus he might know when Christ was born, and so, by killing all the infants who were born about that date, might slay Christ among them. For even already he had determined on the slaughter of the infants, in his own mind. Whence the Arabic version hath it, "He was informed by them concerning the time in which the star appeared to them."*Lapide
And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him . This was the fox-like cunning of a fox. He would make the Magi obedient and faithful to himself, by pretending that he wished to worship Christ, when he was taking thought how to kill Him. So Caracalla, in order to reign alone, slew his brother Geta in his mother's arms, because he was associated with him in the empire; and, to extenuate his crime by piety, he placed his brother among the gods, saying, "Let him be a god, so long as he is not alive." In like manner, Herod saith to the Magi, that he would worship Christ as God, whilst he purposed in his mind to kill Him as a man and a king.*Lapide
Who having heard the king, went their way; and lo! the star which they had seen in the East went before them, until it came and stood over where the child was . From hence it would appear that the star which shone in the east with great effulgence, afterwards, when it accompanied the Magi, appeared less brilliant, and, at Jerusalem, was hidden altogether, so as to force the Magi to inquire of the Scribes where Christ should be born, that, by this means, it might be made known even to them that He was born. For Herod and his minions were unworthy of beholding this celestial star; for if they had, they would have used their knowledge to seek out and destroy Christ. But when the Magi departed from Jerusalem, the star again appeared, and shone with its former lustre, to indicate Christ, who is the Light yea, the Sun of this world and by its radiance to point out the very spot that is to say, the stable in which he abode after his birth so that they might not have to wander in vain, searching for Him from house to house. And seeing the star i.e ., as brilliant as at first they rejoiced with exceeding great joy. Exceeding great . This is the force of the Hebrew gedolah meod . And they rejoiced so greatly because, by the star being thus lustrous, they knew that they were come nigh to Messiah, and were going to Him in a direct course. And entering into the house, they found the child with Mary his mother . From this passage some are of opinion that, after their enrolment, the wealthier people, who had come to Bethlehem for the purpose, were departed; so that there were now many houses in Bethlehem at liberty for the purpose of hospitality and that Christ had been removed from the stable in which He was born, to some worthier abode of one of the citizens, and was there worshipped by the Magi. For it is said, they entered into the house . So S. Epiphanius, Hæres . 51, Maldonatus, and others. But the more common opinion is, that the stable in which Christ was born is called the house . For the Hebrews call any place in which people live, a house, as Psa 103:17 . The house i.e., the nest, of the coot (Ital.) is their leader namely, of birds and flying creatures. For since the census of the whole people proclaimed by Augustus was being taken during some weeks and months, and since during that period a succession of wealthy people kept arriving for enrolment, and afterwards departing, there was no room for Mary and Joseph, who were poor people, in the hostelry, until the thirteenth day after Christ's birth. And God ordered this, both to try the constancy of the Magi, and to teach them and others that Christ's kingdom consists in poverty, humility, and contempt of the world, not in earthly wealth, and pride, and pomps, and palaces. So S. Augustine ( Serm . 1 & 2 de Epiph .), Justin, c. Tryph ., Chrysostom, &c., and Suarez, which latter adds "It is plain that Christ, and the Blessed Virgin, as a woman who had lately given birth to a child, remained in the stable until her Purification." Whence S. Jerome ( Epist . 17 ad Marcellam ) says, "Behold in this little hole of the earth, the Maker of the Heavens is born. Here He was wrapped in swathings, here adored by the Magi." And Augustine ( Serm. de Epiphan .) says: "He was lying in a manger, yet He led the Magi from the East. He was hidden in a stable, and was acknowledged in Heaven; that being recognized in Heaven, He might be manifested in a stable." You may reconcile these two opinions with each other, if you suppose that in Bethlehem, being a small city, there was only one public hospice for strangers, to which was attached a stable for their horses and other beasts of burden. And so it is said that the Magi entered into the house, or inn, because they went into the stable of the inn. S. Luke's words are in favour of this, when he says: "There was no room for them in the inn." This means the common hospice of the place. And they found the Babe lying in the manger , plainly, the only manger belonging to the stable of this hospice. No mention is made of Joseph upon this occasion, either because he had gone away into the city or the country, to procure food and other necessaries for the Blessed Virgin and Christ. And this was in accordance with the Divine purpose, that the Magi might not suppose him to be the father of Christ, and Christ to be born as other children are. Or if he were present, he was supposed, under the name of Mary's husband, to be the guardian of Christ, and the keeper of the stable. And S. Matthew signifies by his narrative that the Blessed Virgin and Joseph so conducted themselves in the presence of the Magi, that they understood by God's inspiration that Christ was born of the Virgin alone by the power of the Holy Ghost, and that Joseph only took care of them. Wherefore it is not doubtful that the Magi conversed with Mary either in Arabic, for she had the gift of tongues, or else in Hebrew, through an interpreter, and learnt from her the manner of the Conception and Birth of Christ. And therefore they adored Him as God and the Son of God, and offered unto Him their threefold gifts, but received from Him far greater spiritual gifts for their souls, even illumination, consolation, and heavenly warmth. In return for their gold, they received the increase of wisdom and burning love; instead of their frankincense, the gift of prayer and devotion; and in exchange for myrrh, zeal for a pure and uncorrupt life. They fell down and worshipped him . The Arabic has they fell down in adoration of him . Erasmus thinks that the Magi did not know Christ was God, and therefore did not worship Him with latria , but with civil respect, as the King of the Jews. But the fathers and interpreters teach the contrary that the Magi, by Divine inspiration, were aware of Christ's Divinity, and worshipped It with latria, and that for this reason, they offered Him frankincense, which is due to God alone. So S. Irenæus, lib. 3, c. 10; S. Leo, Serm. de Epiphan .; and others passim . Whence S. Fulgentius says wisely in his sermon on the Epiphany, "Consider what they offered, and you will know what they believed." Hence this day is called by the Greeks, Epiphany and Theophany i.e ., the appearing of God because on that day Christ was declared to the Magi to be God, and was worshipped by them as God. And opening their treasures, they offered him gifts; gold, frankincense, and myrrh. In these things Arabia abounds. (See Eze 27:22 , and Pliny, lib. 12, c. 14.) It was the ancient custom of the Arabians and other Orientals, not to approach their kings and rulers except with a gift, as it were a tribute due to them. (See Gen 43:11 ; 1Sa 10:27 .) Whence Seneca says ( Epist . 17), "No one may salute the monarchs of Parthia without a present." Moreover, it was God's law (Exo 23 .), "Thou shalt not appear empty before me." Lastly, the Queen of Sheba gave precious gifts to Solomon, and received greater from him. Thus it was with the Magi and Christ, who is the true Solomon. S. Bernard thinks that the Magi offered gold to the Blessed Virgin and Christ to succour their poverty, myrrh to strengthen Christ's infant limbs, frankincense to prevent the unpleasant odours of the stable. This is a very literal and undignified sense. For the fathers teach, passim , in a far higher way, that illuminated by the Holy Ghost they offered gold to Christ as the most wise King; for wisdom is compared to gold ( Pro 8:19 ); frankincense as to God, and according to His humanity, as the High Priest and Pontiff; Myrrh to Christ as man, about to die and be buried for the redemption of the human race, and the third day to rise again to immortality and eternal glory. For the bodies of the dead are buried with myrrh, that they may remain incorrupt. Myrrh has the property of drying up moisture, and preventing the generation of worms. So S. Leo says, "Frankincense they offer to God, myrrh to man, gold to the king, wisely venerating the Divine and Human Nature joined in one. What they believe in their hearts they show forth by their gifts." And S. Ambrose says "Gold for a king, frankincense for God, myrrh for the dead." And S. Gregory ( Hom . 10), "By gold they proclaim a king, by frankincense God, by myrrh a mortal man." "Very beautifully," says S. Jerome, "does the Presbyter Juvencus in one sentence comprehend the mysteries of the gifts, 'Gold, frankincense, myrrh, for a king, man, and God.'" Grammarians derive thus (frankincense) from the Greek θυόω , I make an odour , or better, from θύω , I sacrifice , because the first sacrifices of primitive men were fumigations of incense. Hence, "honours of frankincense" meant divine honours. Bede, whose words I have already quoted, asserts that the first of the Magi, whose name was Melchior, gave gold, Gaspar the second, frankincense, Balthasar the third, myrrh. But others, with more probability, think that each of them offered all these their gifts to Christ, and that each, by these their gifts, attested their own faith in Christ as being a King and God, and about to suffer for man. Hence the Gloss says: "All this was done by divine inspiration to signify the regal power in Christ by gold, the divine majesty by frankincense, and human mortality by myrrh." Allegorically , these three gifts signify Christ, who offered Himself to God the Father upon the cross as it were gold, since out of golden love, even love to man, He immolated Himself; as the myrrh of the very bitter passion of His griefs and torments; and as the frankincense of the highest devotion, submission, veneration, and worship. Whence also on the same day of the week on which Christ offered Himself upon the cross the Magi offered their three gifts to Christ. For the tradition is that Christ was born on the Lord's Day. And if from thence you reckon thirteen days you will come to the Friday of the following week. For the Magi worshipped Him on the thirteenth day after His birth. Again, Christ offered three gifts to the Holy Trinity, namely, His flesh, soul, and divinity, just as Christians offer to the same Triune God acts of faith, hope, and charity. Tropologically , in the first place, gold is charity, or love, and wisdom; frankincense is prayer and devotion; myrrh is mortification. Whence S. Gregory says ( Hom . 10), "we offer gold, if we shine by the light of wisdom; frankincense, if we are redolent with fervent prayer; myrrh, if we mortify the vices of the flesh." Hence in Sont 5:14, the bride says of Christ, the bridegroom: "His hands are turned and as of gold, full of hyacinths." (Vulg.) "His hands," that is, the works of Christ, and therefore perfect. They are as rings, they may be turned and adapted to every thing good. They are golden, because adorned with charity; full of hyacinths, because they breathe the love of heavenly things. Thus the golden works of charity make golden hands. As many works of charity as thou doest, so many golden rings dost thou put upon thy fingers, yea, verily, upon the fingers of Christ. "Good works," says S. Bernard ( de Convers. ad Cleric ., c. 15), "are the seed of eternity and of eternal glory." The very celebrated painter, Zeuxis, used to paint very slowly. Being asked the reason, he replied "I paint for eternity." Thus also do thou, O believer, work, live, paint, for eternity, that thy works may, through all eternity, shine in heaven before God, the angels, and the blessed. That frankincense denotes prayer, and myrrh mortification, is plain from Song iv. 6, "I will go to the mountain of myrrh and the hill of frankincense." And i. 12, "A bundle of myrrh is my beloved to me." And iv. 14, "The smell of thy garments, as the smell of frankincense," i.e ., lifting up prayers and sighs to God. "For," says S. Gregory, "in all his works he prays, whilst he performs all such good works as he is able to do, with the intention of arriving at heavenly things." The same says on Song chap. iii., "The holy soul makes its heart, as it were, a thurible to its God." Mark the saying of S. Gregory Nyssen., "The cause of sin is not to implore the help of God by prayer." Again, gold is voluntary poverty. For this poverty is most rich, and far more pleasing to God than all the gold in the world. Whence the apostle, "As having nothing and possessing all things." (2Co 6:10 .) Frankincense is obedience, whereby a man offers his own will and intellect, yea, his entire self, to God, as a holocaust of frankincense. Myrrh is fasting, mortification of the flesh; and what springs from mortification, chastity. Wherefore many think that the three vows of religion are here mystically signified: namely by frankincense, the vow of obedience; by myrrh, the vow of chastity; by gold, the vow of poverty. Moreover, by these three gifts three kinds of good works are denoted: almsgiving, prayer, and fasting, to which all species of virtues may be referred. For almsgiving helps our neighbour; prayer worships and calls upon God; fasting steadies a man within himself. So then, by means of these three, we offer to God whatever good things we have namely, by almsgiving, our works; by prayer, our souls; by fasting, our bodies. Anagogically , S. Maximus thinks that by gold is signified man's redemption, by frankincense the Christian religion, by myrrh the resurrection. And having received an answer from God (Vulg.: the Greek, χρήομοι , signifies oracles ; and the word answer implies, that the Magi in a doubtful matter, in the first place asked light of God, and received an answer from Him), in sleep that they should not return to Herod, they went back another way into their country . Cyril, the monk, in his life of the Abbot S. Theodosius, relates that the Magi, when they fled from Herod, avoided high roads and public hospices, and rested in mountains and caves. "Because," he adds, "they had determined not to enter Jerusalem, it was difficult for them to return home any other way, just as we see now is the case, those who come from Bethlehem pass through Jerusalem." The author of the Imperfect Commentary cries out in admiration of the faith and constancy of the Magi: "O faith! which contradicted not the admonition of the angel, nor said, 'We have come so great a journey; as we came we feared not the crowds of so many cities; we were not terrified at the face of that dreadful king, but we stood before him and confidently proclaimed that King who had been born, and we offered unto Him, as God, worthy gifts; and now you bid us conceal ourselves like slaves and take to flight, as having come one way and departing another way.' But they continued faithful. And as before they were not afraid to be known, so now they blushed not to depart in secret." Tropologically , Herod is the devil, the world, and the flesh, and the way to him is pleasure and greed. They, therefore, who pass from him to Christ, walk by the other way of the cross and mortification; and thus it behoves them to return to their own country that is, the heavenly paradise. Hear the author of the Imp. Com . ( Hom . 2): "He who comes from the devil to God must never walk by the way by which he went to the devil. Thou wentest by the way of fornication; for the future, walk by the way of chastity. Thou wentest by the way of avarice; walk for the rest of thy life in the way of almsgiving. For if thou goest back by the way by which thou camest, thou shalt come again under the dominion of Herod, and shalt become a traitor to Christ." And S. Gregory saith ( Hom . 10), "Our country is paradise. And when we have known Jesus, we are forbidden to return to it by the way which we came. For we departed from our country by pride, by disobedience, by following things that are seen, by tasting the forbidden fruit. But we must return to it by weeping, by obedience, by despising things that are seen, and by bridling the carnal appetite. We return to our country by another way; because we left the joys of paradise by the way of pleasures, we return to them by the way of sorrows. And when they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him . Note that these things did not happen immediately after the adoration of the Magi. Something must be supplied here from S. Luke (ii. 22). That is to say, after their departure on the 6th of January, Christ was taken to Jerusalem, and presented in the Temple; this was on the 2nd of February. From thence He returned to His own country, Nazareth, and from thence He fled into Egypt. So Euthymius and Maldonatus, in loc .; also Ammon and Tatian, in Harmon. Evangel . Although S. Augustine, and Jansen after him, think that Christ went into Egypt from Judæa, and not from Galilee, because S. Matthew here says ver. 22, that when Joseph was returning from Egypt, he was minded to go into Judæa. And so they say that he had fled into Egypt from Judæa, but S. Matthew does not say this expressly, but, "When he heard that Archelaus reigned in Judæa in the stead of his father, Herod, he was afraid to go thither." This, indeed, intimates that he was thinking of going into Judæa, probably to Jerusalem and the Temple, there to give God thanks for his safe return, as pious persons are wont to do. The reason why Christ fled into Egypt, rather than into Assyria, or any other country is: 1. Because it was near to Judæa, and on account of the streams of the Nile, by which it was surrounded, and the sea, by which it was washed, secure from the attacks of enemies. Hence, when the Jews fled from the Chaldæans and the Assyrians, they went into Egypt. 2. Because Abraham, Isaac, and Jacob, and all the children of Israel, from whom Christ was sprung, dwelt in Egypt for two hundred years, and were called forth from thence by God, by the hand of Moses. And this was a type of the calling back of Christ out of Egypt, as S. Matthew adds, That it might be fulfilled which was spoken of The Lord by The prophet (Hosea xi.), saying, Out of Egypt have I called my son . Especially because the Hebrews were delivered out of Egypt by the blood of the Paschal Lamb, which was a type of Christ. "That not without that region the sacrament of the one only Victim might be prepared, in which first the safe-giving sign of the slaying of the Lamb, and the Passover of the Lord, had been prefigured," says S. Leo. ( Serm . 3 de Epiph .) 3. Because Egypt was full of idols and superstitions. They worshipped dogs, crocodiles, cats, calves, rams, goats, and what not? Christ entered into Egypt that He might cleanse it from this filthiness, and consecrate it to the true God. Listen to S. Leo Serm . 2 de Epiph .): "Then also the Saviour was brought to Egypt, in order that a nation given up to ancient errors might now be signed for salvation nigh to come, for hidden grace, and that she which had not yet cast out superstition from her mind might receive truth as her guest." Whence also Isaiah prophesies mystically of the same thing (xix. 1), saying: "Behold the Lord shall ascend upon a light cloud, and shall enter into Egypt, and all the idols of Egypt shall be moved at his presence." And so S. Jerome and others relate that the idols of Egypt did, in truth, fall down when Christ came into it. (See my comment on this chapter of Isaiah.) Sozomen (lib. 5, c. 20) relates that there was an ancient tradition that when Christ entered Hermopolis, a city of Egypt, a lofty tree bowed herself down, and worshipped Him as God. Many suchlike things are told, but because they are taken from an apocryphal book, called the "Infancy of the Saviour," and from the Koran, it would seem that they ought to be rejected, as fabulous, or of doubtful credit. For Herod will seek the child to destroy him . The angel knew this by the revelation of God. He would also conjecture the same thing from the disposition of Herod, and his ambition of reigning. Herod's suspicious, cruel, savage disposition is thus described by Josephus (lib. I, de Bell. Jud . c. 19): His fear made him timid, and incited him to every kind of suspicion. And from dread lest any who were obnoxious to him should escape him, he put to the torture many who were innocent.* Summa
*S Part 4, Ques 36, Article 7
[III, Q. 36, Art. 7]
Whether the Star Which Appeared to the Magi Belonged to the Heavenly System?
Objection 1: It would seem that the star which appeared to the Magi belonged to the heavenly system. For Augustine says in a sermon on the Epiphany (cxxii): "While God yet clings to the breast, and suffers Himself to be wrapped in humble swaddling clothes, suddenly a new star shines forth in the heavens." Therefore the star which appeared to the Magi belonged to the heavenly system.
Obj. 2: Further, Augustine says in a sermon on the Epiphany (cci): "Christ was made known to the shepherds by angels, to the Magi by a star. A heavenly tongue speaks to both, because the tongue of the prophets spoke no longer." But the angels who appeared to the shepherds were really angels from heaven. Therefore also the star which appeared to the Magi was really a star from the heavens.
Obj. 3: Further, stars which are not in the heavens but in the air are called comets, which do not appear at the birth of kings, but rather are signs of their approaching death. But this star was a sign of the King's birth: wherefore the Magi said (Matt. 2:2): "Where is He that is born King of the Jews? For we have seen His star in the east." Therefore it seems that it was a star from the heavens.
_On the contrary,_ Augustine says (Contra Faust. ii): "It was not one of those stars which since the beginning of the creation observe the course appointed to them by the Creator; but this star was a stranger to the heavens, and made its appearance at the strange sight of a virgin in childbirth."
_I answer that,_ As Chrysostom says (Hom. vi in Matth.), it is clear, for many reasons, that the star which appeared to the Magi did not belong to the heavenly system. First, because no other star approaches from the same quarter as this star, whose course was from north to south, these being the relative positions of Persia, whence the Magi came, and Judea. Secondly, from the time [at which it was seen]. For it appeared not only at night, but also at midday: and no star can do this, not even the moon. Thirdly, because it was visible at one time and hidden at another. For when they entered Jerusalem it hid itself: then, when they had left Herod, it showed itself again. Fourthly, because its movement was not continuous, but when the Magi had to continue their journey the star moved on; when they had to stop the star stood still; as happened to the pillar of a cloud in the desert. Fifthly, because it indicated the virginal Birth, not by remaining aloft, but by coming down below. For it is written (Matt. 2:9) that "the star which they had seen in the east went before them, until it came and stood over where the child was." Whence it is evident that the words of the Magi, "We have seen His star in the east," are to be taken as meaning, not that when they were in the east the star appeared over the country of Judea, but that when they saw the star it was in the east, and that it preceded them into Judea (although this is considered doubtful by some). But it could not have indicated the house distinctly, unless it were near the earth. And, as he [Chrysostom] observes, this does not seem fitting to a star, but "of some power endowed with reason." Consequently "it seems that this was some invisible force made visible under the form of a star."
Wherefore some say that, as the Holy Ghost, after our Lord's Baptism, came down on Him under the form of a dove, so did He appear to the Magi under the form of a star. While others say that the angel who, under a human form, appeared to the shepherds, under the form of a star, appeared to the Magi. But it seems more probable that it was a newly created star, not in the heavens, but in the air near the earth, and that its movement varied according to God's will. Wherefore Pope Leo says in a sermon on the Epiphany (xxxi): "A star of unusual brightness appeared to the three Magi in the east, which, through being more brilliant and more beautiful than the other stars, drew men's gaze and attention: so that they understood at once that such an unwonted event could not be devoid of purpose."
Reply Obj. 1: In Holy Scripture the air is sometimes called the heavens--for instance, "The birds of the heavens [Douay: 'air'] and the fishes of the sea."
Reply Obj. 2: The angels of heaven, by reason of their very office, come down to us, being "sent to minister." But the stars of heaven do not change their position. Wherefore there is no comparison.
Reply Obj. 3: As the star did not follow the course of the heavenly stars, so neither did it follow the course of the comets, which neither appear during the daytime nor vary their customary course. Nevertheless in its signification it has something in common with the comets. Because the heavenly kingdom of Christ "shall break in pieces, and shall consume all the kingdoms" of the earth, "and itself shall stand for ever" (Dan. 2:44). _______________________
EIGHTH
* Footnotes
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*
Psalms
71:10
The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts:
*H 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.
Ver. 11. And going into the house. Several of the Fathers in their homilies, represent the wise men adoring Jesus in the stable, and in the manger. yet others, with S. Chrys. take notice, that before their arrival, Jesus might be removed into some little house in Bethlehem. — Prostrating themselves, or falling down, they adored him, not with a civil worship only, but enlightened by divine inspiration, they worshipped and adored him as their Saviour and their God. — Gold, frankincense, and myrrh.[2] Divers of the ancient Fathers take notice of the mystical signification of these offerings; that by gold was signified the tribute they paid to him, as to their king; by incense, that he was God; and by myrrh, (with which dead bodies used to be embalmed) that now he was also become a mortal man. See S. Amb. l. 2. in Luc. c. ii. S. Greg. &c. Wi. — The Church sings, "hodie stella Magos duxit ad præsepium," but it is not probable that the blessed Virgin should remain so long in the open stable, and the less so, because the multitude, who hindered Joseph from finding accommodations either among his relatives or in the public caravansaries, had returned to their own homes. E. — They adored Him. Therefore, in the eucharist also, Christ is to be adored. For it is of no consequence under what appearance he is pleased to give himself to us, whether that of a perfect man, a speechless child as here, or under the appearance of bread and wine, provided it is evident that he is there; for in whatever manner or place he appears, he is true God, and for that alone he is to be adored. Frivolous is the objection of certain sectarists, that Christ does not give himself to us in the blessed eucharist to be adored, but to be eaten. For Christ was not in Bethlehem, nor did he descend from heaven to be adored: He tells us in the xxth chap. of Matthew, v. 28, that the Son of Man came not to be ministered unto, but to minister; yet he was adored on earth, even while he was in his mortal state, by the magi, by his disciples, by the blind man that was cured of his blindness, &c. &c. "Let us imitate the magi. Thou seest him not now in the crib, but on the altar; not a woman holding him, but the priest present, and the Holy Ghost poured out abundantly upon the sacrifice." S. Chrys. hom. xxiv. in 1 Cor. Hom. vii. de Sancto Philog.
* Footnotes
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*
Osee
11:1
As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.
*H Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:
Ver. 14. It is very probable that Joseph, with Jesus and his Mother, remained in some part of Egypt, where the Jews were settled, as at Alexandria. That many Jews dwelt in Egypt, particularly from the time of the prophet Jeremy, is evident from Josephus, and also from the first chapter of the second book of Machab. Mention is also made of them in Acts ii. and Act. iv. under the name of Alexandrines.
*H That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.
Ver. 15. Out of Egypt have I called my son.[3] S. Jerom understands these words to be taken out of the prophet Osee, (C. xi. 2.) and granted they might be literally spoken of the people of Israel: yet as their captivity in Egypt was a figure of the slavery of sin, under which all mankind groaned, and as their delivery by Moses was a figure of man's redemption by our Saviour Christ, so these words in a mystical and spiritual sense apply to our Saviour, who in a more proper sense was the Son of God, than was the people of Israel. Wi. — The application of this passage of the prophet to Christ, whereas in the simple letter it might appear otherwise, teaches us how to interpret the Old Testament; and that the principal sense is of Christ and his Church. B.
*H Then Herod perceiving that he was deluded by the wise men, was exceeding angry: and sending killed all the menchildren that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
Ver. 16. By this example, we learn how great credit we owe to the Church in canonizing saints, and celebrating their holydays: by whose only warrant, without any word of Scripture, these holy Innocents have been honoured as martyrs, and their holyday kept ever since the apostles' time, although they died not voluntarily, nor all, perhaps, circumcised, and some even children of pagans. Aug. ep. 28. Orig. hom. iii. in diversos. B.
* Summa
*S Part 4, Ques 36, Article 6
[III, Q. 36, Art. 6]
Whether Christ's Birth Was Made Known in a Becoming Order?
Objection 1: It would seem that Christ's birth was made known in an unbecoming order. For Christ's birth should have been made known to them first who were nearest to Christ, and who longed for Him most; according to Wis. 6:14: "She preventeth them that covet her, so that she first showeth herself unto them." But the righteous were nearest to Christ by faith, and longed most for His coming; whence it is written (Luke 2:25) of Simeon that "he was just and devout, waiting for the consolation of Israel." Therefore Christ's birth should have been made known to Simeon before the shepherds and Magi.
Obj. 2: Further, the Magi were the "first-fruits of the Gentiles," who were to believe in Christ. But first the "fulness of the Gentiles . . . come in" unto faith, and afterwards "all Israel" shall "be saved," as is written (Rom. 11:25). Therefore Christ's birth should have been made known to the Magi before the shepherds.
Obj. 3: Further, it is written (Matt. 2:16) that "Herod killed all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired from the wise men": so that it seems that the Magi were two years in coming to Christ after His birth. It was therefore unbecoming that Christ should be made known to the Gentiles so long after His birth.
_On the contrary,_ It is written (Dan. 2:21): "He changes time and ages." Consequently the time of the manifestation of Christ's birth seems to have been arranged in a suitable order.
_I answer that,_ Christ's birth was first made known to the shepherds on the very day that He was born. For, as it is written (Luke 2:8, 15, 16): "There were in the same country shepherds watching, and keeping the night-watches over their flock . . . And it came to pass, after the angels departed from them into heaven they [Vulg.: 'the shepherds'] said one to another: Let us go over to Bethlehem . . . and they came with haste." Second in order were the Magi, who came to Christ on the thirteenth day after His birth, on which day is kept the feast of the Epiphany. For if they had come after a year, or even two years, they would not have found Him in Bethlehem, since it is written (Luke 2:39) that "after they had performed all things according to the law of the Lord"--that is to say, after they had offered up the Child Jesus in the Temple--"they returned into Galilee, to their city"--namely, "Nazareth." In the third place, it was made known in the Temple to the righteous on the fortieth day after His birth, as related by Luke (2:22).
The reason of this order is that the shepherds represent the apostles and other believers of the Jews, to whom the faith of Christ was made known first; among whom there were "not many mighty, not many noble," as we read 1 Cor. 1:26. Secondly, the faith of Christ came to the "fulness of the Gentiles"; and this is foreshadowed in the Magi. Thirdly it came to the fulness of the Jews, which is foreshadowed in the righteous. Wherefore also Christ was manifested to them in the Jewish Temple.
Reply Obj. 1: As the Apostle says (Rom. 9:30, 31): "Israel, by following after the law of justice, is not come unto the law of justice": but the Gentiles, "who followed not after justice," forestalled the generality of the Jews in the justice which is of faith. As a figure of this, Simeon, "who was waiting for the consolation of Israel," was the last to know Christ born: and he was preceded by the Magi and the shepherds, who did not await the coming of Christ with such longing.
Reply Obj. 2: Although the "fulness of the Gentiles came in" unto faith before the fulness of the Jews, yet the first-fruits of the Jews preceded the first-fruits of the Gentiles in faith. For this reason the birth of Christ was made known to the shepherds before the Magi.
Reply Obj. 3: There are two opinions about the apparition of the star seen by the Magi. For Chrysostom (Hom. ii in Matth. [*Opus Imperf. in Matth., falsely ascribed to Chrysostom]), and Augustine in a sermon on the Epiphany (cxxxi, cxxxii), say that the star was seen by the Magi during the two years that preceded the birth of Christ: and then, having first considered the matter and prepared themselves for the journey, they came from the farthest east to Christ, arriving on the thirteenth day after His birth. Wherefore Herod, immediately after the departure of the Magi, "perceiving that He was deluded by them," commanded the male children to be killed "from two years old and under," being doubtful lest Christ were already born when the star appeared, according as he had heard from the Magi.
But others say that the star first appeared when Christ was born, and that the Magi set off as soon as they saw the star, and accomplished a journey of very great length in thirteen days, owing partly to the Divine assistance, and partly to the fleetness of the dromedaries. And I say this on the supposition that they came from the far east. But others, again, say that they came from a neighboring country, whence also was Balaam, to whose teaching they were heirs; and they are said to have come from the east, because their country was to the east of the country of the Jews. In this case Herod killed the babes, not as soon as the Magi departed, but two years after: and that either because he is said to have gone to Rome in the meanwhile on account of an accusation brought against him, or because he was troubled at some imminent peril, and for the time being desisted from his anxiety to slay the child, or because he may have thought that the Magi, "being deceived by the illusory appearance of the star, and not finding the child, as they had expected to, were ashamed to return to him": as Augustine says (De Consensu Evang. ii). And the reason why he killed not only those who were two years old, but also the younger children, would be, as Augustine says in a sermon on the Innocents, because he feared lest a child whom the stars obey, might make himself appear older or younger. _______________________
SEVENTH
*Lapide
, 18 . Then was fulfilled , &c. They are not , because indeed, as far as the body was concerned they perished , in that they were slain by Herod; but as to their souls, they were carried into eternity, says S. Hilary. I have explained this passage in my Commentary on Jer 31:15 , which see. S. Augustine graphically portrays this weeping of the mothers ( Serm . I de Innocent .), and thus concludes: "The lamentation of the mothers was mingled with the oblation of the little ones, as they passed into heaven." Tropologically , Rachel, the sheep , as the word signifies in Hebrew, bewails the death of her lambs; but the angels rejoice, yea, even the little ones, because their souls passed to the society of the angels. Whence S. Augustine ( Serm . 3 de Innocent .): "Behold, the profane enemy could never have benefited the little ones by kindness as much as he did by hatred. And wherefore? Because they received the dignity of eternal life before they received the use of time present." Therefore, in being born, they died unto the world; and by dying, they began to live in heaven. To these infants are most appropriate those words of S. Paul: "We are made a spectacle (Gr. θεατρὸν, a theatre ) to the world, and to angels, and to men." (1Co 4:9 .) That is to say, in the circus, in the amphitheatre, we are seen of all. We are βιοθάνατοι , i.e . we are exposed to gladiators and to wild beasts. Wherefore consider: by this infanticide God would teach us, as by a scenic representation, that the whole of a Christian's life, from childhood unto death, is perpetual persecution, the cross and death; and that the fortitude and courage of a Christian consist rather in enduring hardness than in doing hard things; in constant patience than in fighting: for it is more difficult to suffer than to act and fight. "To act bravely," saith one, "is the part of a Roman; to suffer bravely is the part of a Christian." When Christ suffered for us, He said, "I have given my body to the strikers, and my cheeks to them that plucked them. I have not turned away my face from them that rebuked me, and spit upon me." (Isaiah i. 6.) These little ones in their turn, for Christ's sake, gave their limbs to be mangled by the executioners. A Christian may do the same, and for God's sake give his body for a prey, give it unto death, unto labours, unto torments of every kind. Thus did S. Eusebius, Bishop of Vercelli, who writes to his flock, "I have given my body to the Arians for a prey." By them he was tormented, and became a glorious martyr of Christ, and a defender of His Godhead, even unto death. Truly saith S. Fulgentius ( de Epiph .), "To this end God permitted Herod to slay the infants, that He might cause them to triumph over Herod." Lastly, S. Cyprian (lib. 4, Epist . 6 ad Thibarit .) says, "An age not suitable for battle was made fit for a crown. The Son of God suffered that He might make us sons of God; and the Son of Man wills not to suffer, that He may continue to be the Son of God." Now when Herod was dead , &c. (v* Footnotes
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*
Jeremias
31:15
Thus saith the Lord: A voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children and refusing to be comforted for them, because they are not.
*H A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.
Ver. 18. A voice was heard in Rama.[4] S. Jerom takes Rama, not for the name of any city, but for a high place, as appears by his Latin translation. Jerem. xxxi. 15. But in all Greek copies here in S. Matthew, and in the Sept. in Jeremy, we find the word itself Rama, so that it must signify a particular city. Rachel, who was buried at Bethlehem, is represented weeping (as it were in the person of those desolate mothers) the murder, and loss of so many children: and Rama being a city not far from Bethlehem, in the tribe of Benjamin, built on a high place, it is said that the cries and lamentations of these children, and their mothers, reached even to Rama. Cornel. a Lapide on Jerem. xxxi. thinks that these words were not only applied by the evangelist in a figurative sense, but that the prophet in the literal sense foretold these lamentations. Wi.
*Lapide
, 20). Herod died a few days after the slaughter of Antipater, as Josephus says, and so but a few days after the murder of the Innocents, as is clear from Macrobius. Hence Christ does not appear to have remained in Egypt more than two years. For He did not go there more than one year before Herod's death; and after Herod's death, when Archelaus his son had been to Rome and returned, Christ came back from Egypt, as the Gospel here states. Thus Onuphrius Pavinus, (in his Fasti ), and before him S. Epiphanius ( Hæres . 78); although Baronius thinks that Christ returned from Egypt in the ninth year of His age. They are dead , &c. They , viz., Herod and his sons Aristobulus, Alexander, and Antipater, who, it would appear, entered into a conspiracy with the Scribes and Pharisees against their father, and by consequence against Messiah, and were by Herod put to death. V*Lapide
, 22 . Who arose, and took the child &c. Observe, Archelaus reigned as tetrarch, not as king. The angel had said to Joseph, Go into the land of Israel . Joseph understood Judæa, because that was the most important part of the land of Israel, and therein was the temple. Thither, therefore, he thought of going to render God thanks for his happy return, especially because, by God's command, all the Hebrew males were commanded to go up to the temple thrice a year. Whence St. Augustine (lib. 2 de Consensu. Evang . c. 9): "The angel does not express into what part, that he may return to him again, when he is in doubt; but because he had not told him expressly, Joseph understood Judaea, the more worthy part of the kingdom: for he thought that with such a boy he might only dwell at Jerusalem. But the angel meant Galilee." Moreover, Joseph turned aside into Galilee, although he knew that Herod Antipas, the brother of Archelaus, ruled there. He did so, both because Archelaus was more ambitious and cruel than Antipas, as because the infant slaughter of Herod of Ascalon, the father of Archelaus and Antipas, had taken place in Judæa, namely, in Bethlehem. Wherefore Archelaus would remember it, and would easily perceive that when Christ came back to Judæa He had escaped the slaughter, and would therefore again seek to put Him to death. Fully to enter into this history ab ovo , as they say, consult Josephus, Ant . Lib. 10, c. 10, et seq. When Herod died, in the thirty-seventh year of his reign, two of his surviving sons Archelaus, and Herod Antipas, who clothed Christ in His Passion with a white robe, to mock Him contended together for the possession of his kingdom. Augustus entrusted the settlement of the dispute to Caius Cæsar his grandson by his daughter Julia, who decided as follows that neither disputant should succeed to the kingdom, but that it should be divided into four tetrarchies, whose rulers should be tetrarchs, not kings. In pursuance of this he assigned Judæa to Archelaus, Galilee to Antipas, Trachonitis to their third brother, Philip, Abilene to Lysanias. This is clear from Luke iii. 1. When, therefore, S. Matthew says, Archelaus reigned , you must not understand that he was a king, or had the title of a king, but of a tetrarch, or toparch, but yet with the hope of the kingdom and the kingly name, if he conducted himself well, according to the promise of Augustus Cæsar. After Archelaus had reigned as tetrarch for nine years, he was sent into exile for his bad government, thirty-seven years after the battle of Actium, and seven before the death of Augustus. So Josephus, Eusebius, Scaliger, &c. After Archelaus was exiled, Augustus appointed governors of Judæa, who ruled it in his name. There were three of those who presided over Judæa during the seven years which elapsed before the death of Augustus. The first was Coponius, who, together with Quirinus, prefect of Syria, confiscated the riches of Archelaus; the second was M. Ambinius; the third was Annius Rufus. From these facts much light is thrown upon the narratives of SS. Matthew and Luke. And, in the first place, it is clear why Matthew says that Joseph turned aside into Galilee from fear of Archelaus, reigning in Judæa. It was lest he, following in the steps of his father Herod, should seek to slay Christ, as the King of the Jews. In the second place, we see why Christ only went up to the temple in Judæa when He was twelve years old: Archelaus had been then deprived of the tetrarchy, and driven into exile. In Archelaus the race of Herod ceased to rule in Judæa, and were succeeded by Roman governors, from whom Christ had nothing to fear, for they knew Him not, and had not heard even His name.*H And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: That he shall be called a Nazarene.
Ver. 23. He shall be called a Nazarite, or a Nazarene.[5] Jesus was called a Nazarite, from the place where he was bred up in Galilee; and the Christians by the Jews were sometimes called Nazarenes, from Jesus of Nazareth. The evangelist would shew that this name, which the Jews through contempt gave to Christ and his disciples, had an honourable signification: and that this title was given in the predictions of the prophets to the Messias. But where, or in what prophet? For we find not the words exactly in any of the prophets. To this S. Chrysostom answers, that S. Matthew took it from some prophetical writings that have been lost. S. Jerom gives two other answers: first, that the word Nazarene, from the Hebrew Nezer, signifies separated, and distinguished from others by virtue and sanctity: and so some that were particularly consecrated, and devoted to the service of God, were called Nazareans, as Joseph, (Deut. xxxiii. 16,) Sampson, Judges xvi. 17, &c. Thus a Nazarene signifies one that is holy: and all the prophets, says S. Jerom, foretold that Christ should be holy. Therefore also it was that S. Matthew did not cite any one prophet, but the prophets in general. The second answer is, that a Nazarean (if derived from the Hebrew Netser) signifies a flower, or bud; and so in the prophet Isaias, c. xi. ver. 1) it is foretold of the Messias, that a flower shall ascend from the root of David. Wi. — The reason why Jesus is called of Nazareth, and not of Bethlehem, is, because he was educated there, and was generally supposed to have been born there. Hence he was called the Galilean; and the people argued from that circumstance, that he was not the Messias, nor even a prophet, saying, Can the Christ come from Galilee? Search the Scriptures, and see that out of Galilee a prophet riseth not. John vii. 52. Again, in Nazareth the word was made flesh, though in Bethlehem he was produced to the world; and our Lord gives himself the same title, when he addressed Saul. I am Jesus of Nazareth, whom thou persecutest. Act. xxii. He remained at Nazareth till he was about 30 years of age. A.
*Lapide
. And he came and dwelt , &c. S. Mar 1:24 , following the Latins, has Ναζαρηνὸς ; the other Evangelists write Ναζαραίος . Adrichomius ( Descr. Terræ Sanctæ , p. 241, num. 73) gives the following account of Nazareth, which he has collected out of S. Jerome, Eusebius, Brochard, and others: "Nazareth, which is interpreted a flower , is a fair and flourishing city of Galilee, not far from Capharnaum. It is built upon a mountain, which it girds like a crown. It is two leagues from Mount Tabor, and three days' journey from Jerusalem. Here Blessed Mary, the Flower of Virgins, was born; here Christ, our Lord and Saviour, our glory and our crown, like a flower of the field, as Jerome says, was conceived and brought up in all virtues, and lived for four-and-twenty years. Hence this was His own and His father's city; hence, also, He was called Nazarenus , or Nazaræus , and a Galilæan ; hence, too, we who now are called Christians were anciently called Nazarenes and Galilæans, as terms of reproach." "Moreover," says Rabanus, "Galilee is interpreted migration , Nazareth a flower , because the more earnestly the Church passes over to heavenly things, the more she abounds in the flowers of virtues. That it might be fulfilled a Nazarene . The name of Nazareth does not once occur in the Old Testament. Hence we are unable to tell whether it were written in Hebrew with zain or tsade . If with the former, Nazareth means sanctified , separate , consecrated ; if with tsade, full of flowers, or guarded . The question arises, by what prophet, when, and wherefore was Christ called a Nazarene? There are several opinions; two are most probable:? 1. Christ was called a Nazarene, in Hebrew nazir , or nozeri , written with zain , meaning separate, holy, consecrate, crowned, religious , because Christ, as man, being separated from every other thing, was hypostatically and wholly united to the Word . For the word nazar signifies to separate , to consecrate , to crown . Wherefore the religious, under the old law, who separated themselves from wine and from the world, and consecrated themselves to God, were called Nazarites. (See Num 6:2 , seq.) But that Christ would be holy, and consecrated to God, all the prophets foretold, especially Dan 19:24 : "The Holy of Holies i.e ., Christ shall be anointed." (Vulg.) Thus, too, Samson, who was a type of Christ, was a Nazarite. (Judg. xiii. 7.) So, too, was Joseph. (Gen 49:2 .) And as Joseph, after his imprisonment, was made lord of Egypt, so Christ, after His death, was made lord of the universe. So S. Ambrose and Ruperti. These Nazarites, however, are called in Greek Ναζαραίοι , written with alpha ( Nazaræi ); but Christ is always called Ναζωραίος , (Nazoraeus), written with omega , to distinguish him from the Nazarites, because he was not a Nazarite by vow, like them, but was called Nazaræus , from his country, Nazareth. Christ drank wine, which was forbidden to the Nazarites by their vow. The above is the explanation of S. Jerome on this passage, and of Eusebius (lib. 7, de Demonstrat . c. 2, Deu 5Deu 5 ), where he cites Lev 21:12 , concerning the Aaronic priest, who was a type of Christ: "Neither shall he go forth out of the holy place, because the oil of the holy anointing of his God is upon him." Instead of holy , as qualifying anointing , the Hebrew has nezar , i.e ., consecration , or sanctification with the oil of the anointing of his God. The index of Hebrew words usually found at the end of our Bibles, and Paul of Burgos, think that the passage which is here cited is Psa 131:18 : "Upon him shall my sanctification flourish." (Vulg.?Heb. nizri, which S. Jerome translates his diadem .) Whence also the golden plate affixed to the pontifical tiara, on which was inscribed, Holiness to the Lord , is called nezor , i.e ., a crown or diadem of holiness. (Exo 29:6 .) It was a type, yea, an index of Christ of Nazareth, holy and crowned. To this the Apostle alludes ( Heb 2:9 ): "We see Jesus, for the suffering of death, crowned with glory and honour." On which see my comment. Eusebius says, the LXX translate nazer by holy ; Aquila has separation ; Symmachus, untouched . From these, therefore, the name Nazaraeus signifies either holy, or separate, or untouched. But some of the ancient priests, who were anointed with the prepared oil, which was called by Moses nazer, were named Nazarites from this word nazer . But our Saviour and Lord, by His own nature possessing in Himself holiness and separation, neither having need of any human anointing, still obtained the title of a Nazarite among men; not as though He were so called from any oil named nazer , but from the city Nazareth, where He was brought up among His own relations, forasmuch as He was a man. Christ, therefore, was a Nazarite, i.e ., separated from other men, sanctified, consecrated, and crowned High Priest, Legislator, Teacher, Redeemer, and Sanctifier of the Universe. The letter which is employed favours this opinion. The Evangelists always wrote Nazaræus , or Nazarenus , with the letter z, which is the one which occurs in the Hebrew nezer and nazir . For if Nazarene is derived from נצר nezer , with tsade , so as to signify flourishing, it ought to be written Nasarene with an s. In all other names the Hebrew letter tsade is represented by an s (in the Vulg.), as in Bosra, Asor (see Joshua, chaps. xii. and xv., where some suppose Asor to be Nazareth), Melchisedech, Sabaoth, &c. On the other hand the Hebrew zain is translated by our z, as appears from Zabulon, Zacharias, Beelzebub, &c. Let us add, it is more worthy the dignity of Christ that He should be called Nazarene , with the letter zain , i.e ., holy , than Nasarene , with tsade , that is, flourishing . For נזר nazer , i.e ., holiness , the consecration and crown of Christ, quà man, was the hypostatic union, or rather the actual Godhead of the Word , which crowned, sanctified, separated to Itself, united, and consecrated the whole Humanity of Christ. Lastly, it is in favour of this opinion that S. Matthew says, "which was spoken by the prophets ," not by the prophet ; "by which he shows," says S. Jerome, "that he was not quoting the words of one passage of Scripture, but the sense of several." 2. It is the opinion of others that Christ is called a Nasarene from נצר neser , with tsade i.e ., flourishing , from flower or, rather, germinating , from germ . For both Aquila and Theodotion, according to S. Jerome, render neser in Isa 11:2 by germen . In Isaiah xi. 1, the Vulg. has, "A flower shall rise up out of his root," translating the Hebrew neser by flower . Nazarene, therefore, is the same as flourishing or germinating, growing into a great and glorious tree, and producing abundant fruit. The first reason is that Christ is elsewhere called צמה tsemach i.e ., germen , which the Vulg. renders Oriens , the dawn , or daystar , as though arising out of the earth. (See Zec 6:12 ; Zec 3:8 .) For Christ sprung from the Virgin as an undefiled germen , or plant, and pure from every stain of sin. So He flourished with every virtue, and scattered the odour of His sweetness far and wide. Whence S. Ambrose ( lib. de Spirit. Sanct ., c. 5) says, "When a flower is plucked, it does not lose its smell; when it is bruised, it increases it." So, when Christ was bruised in His Passion, He the more manifested the power of His Divinity and His grace. The second reason is that in the inscription placed on the Cross of Christ, which is preserved in the Basilica of the Holy Cross of Jerusalem, in Rome, נצרי notseri is written with tsade , not zain . So says Pagninus, from ocular inspection. So, too, the Syrian and Arabic versions write Nazarene with tsade . And the modern Jewish Rabbis call Christians Notserim i.e ., Nazarenes , writing the word with tsade . I myself have often seen the title of the Cross at Rome and carefully inspected it, but the letters are so worn away that I have never been able to see that the Hebrew inscription has tsade . On the contrary, zain , not tsade , seemed to me to be the letter. Bosius (lib. I de Cruce triumph .) has a perfectly exact impression of the superscription of the Cross. Examine it, and you will agree with me. Besides, this title was written by Pilate the Roman governor, or his Roman servants, who had little knowledge of Hebrew, and could not tell whether Nazarene were spelt with a tsade or a zain , and certainly would not care for the distinction between them. Various commentators, as Rabanus, Salmeron, Jansen, &c., write Nazarene with a tsade , and translate it flourishing , but most of them seem to have been influenced by Pagninus, who said that he had found notseri spelt with a tsade on the title of the Cross. Both opinions may be conjoined and reconciled with each other by saying that if you look strictly to the letters you will find נזר nezer with zain that is to say, holiness, consecration, crown ; yet that there is an allusion to netser with tsade i.e ., a shoot , a flower for these two letters are somewhat akin both in form and sound, and are occasionally interchanged both with one another and with some other Hebrew letters, as appears in the conjugation Hispael . (See Bellarmine's Hebrew Grammar.) Wherefore the Psalmist conjoins the two ( Psa 131:18 ), saying: "My sanctification ( nazer ) shall flourish ( nazarene ) upon him." (Vulg.) So also S. Jerome says, " Nazaræus is interpreted holy ." All Scripture testifies that the Lord shall be holy. We are able also to use, in another sense, what is written in the same words in the Prophet Isaiah according to the Hebrew verity, "Behold a rod shall come forth from the root of Jesse, and a Nazarene shall arise out of his root." Lastly, as in their letters, so also in their significations these two words are closely connected; for He who is Nazarenus i.e ., separated from earthly pleasures is likewise Nasaræus i.e ., flourishing with virtues. Hence some derive the Greek άγιος , holy from α̉ , not and γή the earth; for he who is separated from the earth, cultivates heavenly things, and is holy. Matthew adds this, because Nazareth was a small and despised town. Hence the name of Nazarene seemed both to Jews and Gentiles vile and mean, so that on account of it many were kept back from Christ, and from acknowledging Him as Messiah. Whence Nathanael said to Philip, "Can any good thing come out of Nazareth?" And Julian the Apostate was wont, in contempt, to call Christ "the Galilæan," and "the Nazarene." When he was struck by a dart from heaven, and was about to die, he cried, "Thou hast conquered, O Galilæan, thou hast conquered." Matthew, therefore, here shows that the name of Nazarene was a glorious one, forasmuch as it had been spoken of by the prophets, and assigned to Christ many ages previously. The sense then is as follows although Christ was born in Bethlehem He was conceived and brought up in Nazareth, a city small and obscure, that He might the better elude Herod and his posterity when they sought to slay Him, and that He might give us an example of humility and contempt of the pomps of the world. Whence He was called a Nazarene from the city of Nazareth, but so that not only the name Nazarene, but what was signified by the name, that is, holiness, should apply to Him. So there was in reality fulfilled what Isaiah and the prophets foretold concerning Christ, that He was nazir , holy, and noseri , or Nasaræus , flourishing with all virtue and grace. Consequently, the name of Nazarene, which the Jews and others gave to Christ by way of reproach, is most illustrious, yea, a note and mark of the true Messiah; for by this very title the prophets indicated and glorified Messiah. Tropologically , Christ is a Nazarene, i.e ., separated from the world and consecrated to God, flourishing with all virtues, and the origin, father, and prince of the Nazarenes, that is, the religious, who despise the world, and dedicate themselves wholly to God, that they may flourish in virtues, according to those words in Lam. iv. 7. "Her Nazarites were fairer than snow, whiter than milk; they were more ruddy than ancient ivory, brighter than sapphires." (Vulg.) Where see my Comment. Salmeron adds, Nazarene is the same as Samaritan, i.e ., a keeper (for נצר natsar , is to keep , to guard ) namely of men; according to those words of Job, "What shall I do unto thee, O thou keeper of men?" (Vulg.) And Psalm 121., "Behold He shall neither slumber nor sleep, that keepeth Israel." So, too, Francis Lucas says, Nazarene, that is, keeper, preserver, defender. By Nazareth, therefore, the Blessed Virgin is represented, of whom Christ the Nazarene was born. For she was kept from original sin, from the shame of conception, from the corruption and pain of child-birth, and from turning to dust after death. For the body of the Virgin was not resolved into ashes after her death, as is the lot of other bodies; but it was, together with her soul, taken up into heaven. These things are true, but rather symbolical than literal.* Summa
*S Part 4, Ques 35, Article 7
[III, Q. 35, Art. 7]
Whether Christ Should Have Been Born in Bethlehem?
Objection 1: It would seem that Christ should not have been born in Bethlehem. For it is written (Isa. 2:3): "The law shall come forth from Sion, and the Word of the Lord from Jerusalem." But Christ is truly the Word of God. Therefore He should have come into the world at Jerusalem.
Obj. 2: Further, it is said (Matt. 2:23) that it is written of Christ that "He shall be called a Nazarene"; which is taken from Isa. 11:1: "A flower shall rise up out of his root"; for "Nazareth" is interpreted "a flower." But a man is named especially from the place of his birth. Therefore it seems that He should have been born in Nazareth, where also He was conceived and brought up.
Obj. 3: Further, for this was our Lord born into the world, that He might make known the true faith, according to John 18:37: "For this was I born, and for this came I into the world; that I should give testimony to the truth." But this would have been easier if He had been born in the city of Rome, which at that time ruled the world; whence Paul, writing to the Romans (1:8) says: "Your faith is spoken of in the whole world." Therefore it seems that He should not have been born in Bethlehem.
_On the contrary,_ It is written (Mic. 5:2): "And thou, Bethlehem, Ephrata . . . out of thee shall He come forth unto Me, that is to be the ruler in Israel."
_I answer that,_ Christ willed to be born in Bethlehem for two reasons. First, because "He was made . . . of the seed of David according to the flesh," as it is written (Rom. 1:3); to whom also was a special promise made concerning Christ; according to 2 Kings 23:1: "The man to whom it was appointed concerning the Christ of the God of Jacob . . . said." Therefore He willed to be born at Bethlehem, where David was born, in order that by the very birthplace the promise made to David might be shown to be fulfilled. The Evangelist points this out by saying: "Because He was of the house and of the family of David." Secondly, because, as Gregory says (Hom. viii in Evang.): "Bethlehem is interpreted 'the house of bread.' It is Christ Himself who said, 'I am the living Bread which came down from heaven.'"
Reply Obj. 1: As David was born in Bethlehem, so also did he choose Jerusalem to set up his throne there, and to build there the Temple of God, so that Jerusalem was at the same time a royal and a priestly city. Now, Christ's priesthood and kingdom were "consummated" principally in His Passion. Therefore it was becoming that He should choose Bethlehem for His Birthplace and Jerusalem for the scene of His Passion.
At the same time, too, He put to silence the vain boasting of men who take pride in being born in great cities, where also they desire especially to receive honor. Christ, on the contrary, willed to be born in a mean city, and to suffer reproach in a great city.
Reply Obj. 2: Christ wished "to flower" by His holy life, not in His carnal birth. Therefore He wished to be fostered and brought up at Nazareth. But He wished to be born at Bethlehem away from home; because, as Gregory says (Hom. viii in Evang.), through the human nature which He had taken, He was born, as it were, in a foreign place--foreign not to His power, but to His Nature. And, again, as Bede says on Luke 2:7: "In order that He who found no room at the inn might prepare many mansions for us in His Father's house."
Reply Obj. 3: According to a sermon in the Council of Ephesus [*P. iii, cap. ix]: "If He had chosen the great city of Rome, the change in the world would be ascribed to the influence of her citizens. If He had been the son of the Emperor, His benefits would have been attributed to the latter's power. But that we might acknowledge the work of God in the transformation of the whole earth, He chose a poor mother and a birthplace poorer still."
"But the weak things of the world hath God chosen, that He may confound the strong" (1 Cor. 1:27). And therefore, in order the more to show His power, He set up the head of His Church in Rome itself, which was the head of the world, in sign of His complete victory, in order that from that city the faith might spread throughout the world; according to Isa. 26:5, 6: "The high city He shall lay low . . . the feet of the poor," i.e. of Christ, "shall tread it down; the steps of the needy," i.e. of the apostles Peter and Paul. _______________________
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