Thomas Aquinas

Above, the Evangelist treated of Christ's generation; here he intends to make manifest his nativity. And first, by the testimony of the Magi; second, by the testimony of the innocents, at the place "who when they had departed." Concerning the first, three things are set down: first, Christ's nativity is announced; second, the place is inquired into; third, the person is inquired into. The second is at "but Herod hearing." The third is at "then Herod." Concerning the first he does three things: first, Christ's nativity is proposed, to which testimony is given; second, witnesses are brought in; third, the testimony is set down. The second is at "behold, magi." The third is at "where is he that is born?" Concerning the first, four things are touched upon: the nativity, the name of the one born, the place, and the time. The first is at "when therefore he was born." And it should be noted that Luke follows out the nativity more fully, just as conversely Matthew follows out the adoration of the magi more fully than Luke.

The name is touched upon at "Jesus." The place is at "in Bethlehem of Judah," not "of Judea," because Judea is the name given to the whole region of the Israelite people; but "of Judah" — this is that land which had come into the lot of Judah. It is called Bethlehem of Judah to distinguish it from the other Bethlehem, which is in the tribe of Zebulun, concerning which Joshua 9:10. And note that these three phrases — "when Jesus was born in Bethlehem of Judah in the days of Herod the king" — are fittingly set down. For Bethlehem signifies the Church, in which Jesus was born, who is the true bread, concerning whom John 6:51: "I am the living bread which came down from heaven." Therefore salvation comes to no one unless he be in the house of the Lord. In these, Christ the savior was born; Isaiah 60:18: "salvation shall possess thy walls, and praise thy gates," and so on. And he added "king," to distinguish him from the other Herod: for this one, under whom Christ was born, was the Ascalonite; but the other, who killed John, was the son of this Herod, and was not a king.

But it is asked why Scripture makes mention of this time. And it must be said, for three reasons. First, in order to show that the prophecy of Jacob is fulfilled, Genesis, second-to-last chapter, verse 10: "the scepter shall not be taken away from Judah, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of the nations." For Herod was the first foreigner who reigned in Judea. The second reason is that a greater sickness needs a greater and better physician. Now the people of Israel were then in the greatest affliction under gentile dominion, and therefore needed the greatest consoler: for in their other afflictions prophets were sent to them, but now, because of the magnitude of the affliction, the Lord of the prophets was sent to them; Psalm 93:19: "according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul."

Then the witnesses are set down, at "behold, magi." And they are described in three ways: by profession, by region, and by the place where they gave their testimony. Concerning the first he says "behold, magi": who according to common usage of speech are called enchanters; but in the Persian language "magi" means philosophers and wise men. These indeed came to Jesus, because they recognized that the glory of the wisdom which they possessed came from Christ. And they are indeed the first-fruits of the gentiles, because they were the first to come to Christ. And, according to Augustine, in the coming of these there is fulfilled that word of Isaiah 8:4: "before the child know to call his father and his mother, the strength of Damascus shall be taken away, and the spoils of Samaria, before the king of the Assyrians," etc.; for before Christ spoke, he snatched away the strength of Damascus, and the riches and spoils of Samaria, that is, idolatry. For those men gave up idolatry, and offered gifts.

Likewise it must be considered that some came to Christ from the Jews, namely the shepherds; some from the gentiles, namely the magi: for Christ himself is the cornerstone, who made both one. And why magi and shepherds? Because shepherds are more simple, and these are more sinners, to signify that Christ receives both. But how many those magi were, the Evangelist does not say. It seems, however, according to the gifts, that there were three kings, although many others were represented in them; Isaiah 60:3: "the gentiles shall walk in thy light."

Concerning the second, namely the region, he says "from the east." And it should be noted that some explain "from the east" as from the ends of the east; but then how could they have come in so few days? And it is answered, as some say, that they came miraculously; others, that they had dromedaries. Chrysostom, however, says that the star appeared to them for two years before the nativity, and that they then prepared themselves, and came to Jerusalem in two years and thirteen days. But it can be explained otherwise, so that "from the east" is said, that is, from a certain region which was near Jerusalem on the eastern side; for these are said to have been of the sect of Balaam, who said, Numbers 24:17: "a star shall rise out of Jacob" — which Balaam dwelt near the land of promise on the eastern side.

There follows, concerning the place, "they came to Jerusalem." But why did they come to Jerusalem? There is a twofold reason. One is that it was the royal city; hence they sought the king of the Jews in the royal city; likewise this was done by divine dispensation, so that testimony concerning Christ might first be borne in Jerusalem, that the prophecy of Isaiah 2:3 might be fulfilled: "the law shall go forth from Zion, and the word of the Lord from Jerusalem."

Then the testimony is set down, at "where is he that is born?" In which they say three things: first they announce the king's nativity; second they bring forward the sign of the nativity, at "for we have seen his star"; third they profess their pious purpose, at "and we are come to adore." They say therefore, "where is he?" But it must be considered that these magi are the first-fruits of the gentiles, and prefigure in themselves our own condition. For these presuppose something, namely Christ's nativity, and seek something, namely the place; and indeed we hold Christ by faith, but we seek something by hope: for we shall see him face to face. 2 Corinthians 5:7: "we walk by faith, and not by sight."

But there is a question. Since they had heard that there was a king in Jerusalem, how could they say this? For everyone who professes another king in the city of the king exposes himself to danger. But surely they did this out of zeal of faith. Hence in these was announced that intrepid faith. Below, chapter 10:28: "fear ye not them that kill the body."

Then they propose the sign of this nativity, "we have seen." And note that in these words there was occasion for two errors. Some, like the Priscillianists, said that all the acts of men are done and ruled by fate. And they confirm this by this text, "for we have seen his star." Therefore he was born under some star. The other error is that of the Manichaeans, who reject fate, and consequently this Gospel; because they said that Matthew introduces fate. But the error of both is excluded.

But before we proceed to the exposition of the letter, it is necessary first to see what fate is, and how these things are to be believed, and how not. Note therefore that we see many things happen in human affairs by accident and by chance. But it happens that something is casual and fortuitous when referred to a lower cause, which, when referred to a higher cause, is not fortuitous: as if some lord should send three men to seek someone, and one should not know about the other, if they should meet one another, it is chance for them; but if they be referred to the intention of the lord, it is not chance. But according to this there was a twofold opinion concerning fate.

Some said that these chance events are not reduced to any other higher ordering cause: and these took away fate, and beyond this, all divine providence. And this, according to Augustine, was the opinion of Tully. But we say that these chance events are reduced to a higher ordering cause. But since "fate" is said from "for, faris" [to speak], as it were something pronounced and spoken forth, there is a difference as to from which cause this ordination comes. For some said that it is from the power of the supercelestial bodies. Hence they say that fate is nothing other than the disposition of the stars. Others reduce these contingent things to divine providence.

But in the first way it must be denied that there is fate. For human acts are not ruled according to the disposition of the celestial bodies: which is clear at present, since there are many effective reasons for this. First, because it is impossible that a corporeal power should act upon an incorporeal power, since nothing lower in the order of nature acts upon a higher nature. But in the soul there are certain powers raised above the body; certain powers are affixed to organs, namely the sensitive and nutritive powers: and the celestial bodies, although they act directly upon lower bodies, and change them per se, nevertheless act only per accidens upon the powers affixed to organs. But upon the powers not affixed to organs they act in no way by necessitating, but only by inclining. For we say that this man is irascible, that is, prone to anger, and this from celestial causes; but the choice as such is directly in the will. Hence there can never be produced so great a disposition in the human body that the judgment of free choice is not thereby left overabounding it. Hence whoever should place free choice under the celestial bodies would of necessity be positing that sense does not differ from intellect.

Second, because by this all divine worship is excluded, since then all things would be of necessity; and thus then also the governance of the commonwealth would be destroyed, since it would not be necessary to take counsel, nor to provide anything, and the like. Third, because we would attribute to God the malices of men; which would be to defame him who is the creator of the stars. It is clear therefore that to say this is altogether against the faith. And therefore Gregory says: far be it from the hearts of the faithful that fate should be said to be anything. But if you wish to call divine providence "fate," then it is something. But, as Augustine says, since we ought to have nothing in common with unbelievers, we ought not to impose this name upon it; hence he says: "correct your tongue, but hold fast the meaning."

Therefore it cannot be said "we have seen his star" in the sense that his whole life depended on it; because, according to Augustine, then the star would not have followed the one born, since then Christ would rather be said to be the fate of the star than the reverse.

And it should be noted that this star was not among the first created things: which is clear from four points. First, from its motion, because no star moves from the north to the south. But the region of the Persians, whence these magi came, is situated to the north. Likewise, other stars never rest; but this one did not move continuously. Third, from the time, because no star shines by day; but this one gave light more by day. Fourth, from its position, because it was not in the firmament, which is clear, because by it these men determinately picked out the house. Therefore it must be said that this star was specially created for the service of Christ. And therefore he says "we have seen his star," that is, made for his service. But some say that this star was the Holy Spirit, who, just as he appeared over the one baptized in the form of a dove, so also now appeared in the form of a star. Others say that it was an angel. But it must be said that it was a true star.

And he wished to be shown by the sign of a star, first, because it was fitting to him. For he is the king of the heavens, and therefore he wished to be made manifest by a celestial sign; Psalm 18:1: "the heavens declare the glory of God, and the firmament announces the works of his hands"; to the Jews indeed through angels, through whom they had received the law; Galatians 3:19: "the law was given through angels"; to the gentiles through a star, because through creatures they came to the knowledge of God; Romans 1:20: "the invisible things of God, being understood by the things that are made, are clearly seen." Second, because it was fitting to those to whom it was shown, namely the gentiles, whose calling was promised to Abraham under the likeness of the stars; Genesis 15:5: "look up to heaven, and number the stars if thou canst," and so on. Hence both at the nativity and at the passion a sign was made in heaven, which made Christ known to all the gentiles. Likewise, it was fitting for all, because he himself is the savior of all.

But he says "in the east," which is explained in two ways. According to Rabanus, thus: the star, existing over Judea, appeared to those gentiles in the east. Or: we saw the star while in the east. This is said better. Hence: "behold the star, which they had seen in the east, went before them." Likewise it is clear from this that this star, according to its position, was near to the earth, because otherwise it would not have picked out the place. Therefore it could not have been seen from so remote a region.

Then the pious purpose is set down, "and we have come to adore." Here there is a twofold question. For Augustine says: were these men so curious that, whenever some sign should occur through some star, they would seek out a king born? For this would have been foolish. But it must be said that they did not render homage to an earthly king, but to a heavenly one: in which the divine power is shown to have been present; because otherwise, if they had sought an earthly king, they would have lost all their devotion when they found him wrapped in poor rags.

But Augustine asks again: how could they know from a star that God had been born a man? And he answers that this was by the revelation of an angel; for he who showed them the star sent an angel to reveal this. Pope Leo says that just as their eyes were outwardly filled with the light of this star, so inwardly a divine ray revealed the truth. A third reason: because these men were of the stock of Balaam, who said: "a star shall rise out of Jacob." Hence they had it from his prophecy. And therefore, seeing so great a brightness of the star, they suspected that a heavenly king had been born, and therefore they sought him. And this is "and we have come to adore." In this was fulfilled that word of Psalm 71:11: "and all kings shall adore him, all nations shall serve him."