Commentary on the Gospel of Matthew

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."

Having foretold the nativity of Christ through the magi, here he inquires about the place of the nativity: and three things are set down: first, the motive for inquiring is set down; second, the inquiry is undertaken; third, the finding of the truth. The second is at "and gathering together"; the third at "but they said to him: in Bethlehem of Judea." The motive was the troubling of Herod; hence "hearing." And he pointedly calls Herod "king," in order to show that he was other than the king whom they were seeking. Now there was a threefold cause of the troubling. The first proceeded from the ambition which he had concerning the guarding of his kingdom, because he was a foreigner. For he knew, or had heard, that saying of Daniel 2:44: "in the days of those kingdoms the God of heaven will raise up a kingdom which shall never be destroyed, and his kingdom shall not be delivered up to another people," and so on. But in this he was deceived, because that kingdom was spiritual; John 18:36: "my kingdom is not of this world." Hence Herod was troubled, fearing the loss of his kingdom; but the Devil was troubled still more, fearing the total destruction of his own kingdom; John 12:31: "now shall the prince of this world be cast out." And note that men, as Chrysostom says, who are set in high places are thrown into confusion by a light word spoken against them; Psalm 87:16 [88:15]: "but I am exalted, and am brought low and troubled"; whereas the humble never fear.

The second cause proceeded from fear of the Roman empire. For it had been decreed by the Roman empire that no one should be called a god or a king without their consent; hence he was afraid. But this was a worldly fear, which is forbidden; Isaiah 51:12: "who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass?" The third proceeded from the blush of shame. For he was ashamed before the people that another should be called king; in this he is like Saul, who said: "I have sinned, but now honor me before the elders of my people, and before Israel," and so on, 1 Kings 15:30. But it is a marvel that there follows "and all Jerusalem with him." For it would seem that they ought to have rejoiced. But it should be known that they had a threefold cause of troubling. The first was their own iniquity; for they were wicked, to whom the manner of life of the just is always detestable. Proverbs 13:19 [LXX]: "fools detest those who flee from evils." The second, that they might please Herod; Ecclesiasticus 10:2: "as the judge of the people is, so also are his ministers." The third, because they feared lest Herod, upon hearing this, should rage still more furiously against the nation of the Jews.

But mystically it is signified in this that this man was of the earth. Gregory: "the king of the earth was troubled, when the king of heaven was born, because assuredly earthly loftiness is confounded, when heavenly loftiness is disclosed." Isaiah 24:23: "the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem." And it is to be noted that, as Augustine says: "but what will the tribunal of the Judge be, when even the cradle of the infant terrified proud kings? Let kings fear him who sits at the right hand of the Father, whom an impious king feared while he was still sucking at his mother's breasts."

"And gathering together." Here the inquiry is set down. And, as has been said, Herod was anxious to inquire, both on account of his kingdom and on account of fear of the Romans: hence he inquired after the truth. But to have certainty about anything, three things are required of those who inquire: for credence is given to a multitude, to authority, and to the learned. Hence he gathered together many people, both those having authority and the wise. And this is what he says: "gathering together all," as to the first, Wisdom 6:26 [24]: "a multitude of the wise is the welfare of the world." "The chief priests," as to the second; Malachi 2:7: "the lips of the priest keep knowledge, and they shall seek the law at his mouth" (...). "And the scribes," as to the third: for it is said not merely with reference to writing, but to interpreting the Scripture of the law; through these indeed he wished to search out the truth. Ecclesiasticus 32:13 [9]: "in the midst of great men take not upon thyself to speak, and where there are ancients, speak not much."

"He inquired of them where Christ should be born." The magi had called him king, but they themselves were seeking Christ: for they knew, from converse with the Jews, that the lawful king of the Jews was anointed. But it may be asked: either he himself believed the prophecy, or he did not. If he believed it, he knew that he could not be prevented from reigning; why then did he kill the children? If he did not believe it, why then did he inquire? But it must be said that he did not believe perfectly, because he was ambitious, and ambition renders a man blind.

"But they said: in Bethlehem of Judea." Here the truth is found. And first the truth is set down; second its prophecy is confirmed, at "and thou, Bethlehem, land of Judah." And it should be known that Christ willed to be born in Bethlehem on account of three things. First, to avoid glory. For on account of this he chose two places: one in which he willed to be born, namely Bethlehem; the other in which he suffered, namely Jerusalem. And this is against those who seek glory, who wish to be born in exalted places, and are unwilling to suffer in a place of honor. John 8:50: "I seek not my own glory." Second, for the confirmation of his teaching, and the showing forth of his truth. For if he had been born in some great city, the power of his teaching could have been ascribed to human power; 2 Corinthians 8:9: "you know the grace of our Lord Jesus Christ." Third, to show that he was of the lineage of David; Luke 2:3 [4]: "Joseph and Mary went up to Bethlehem, to be enrolled there, because they were of the house and family of David." It suits the mystery also, because Bethlehem is interpreted "house of bread": and Christ is that living bread "which came down from heaven," John 6:51 [50-51].

Consequently the truth is confirmed. Hence: "and thou, Bethlehem," and so on. From this prophecy we might consider two things: for the magi were both announcing something and seeking something. And from this prophecy both are shown: for as to the first he says "and thou, Bethlehem"; as to the second he says "for out of thee shall come forth a leader." And thus the nativity of Christ is confirmed by a twofold testimony, namely of the star and of the prophecy, because "in the mouth of two or three witnesses is the truth"; Deuteronomy 19:15: "in the mouth of two or three witnesses shall every word stand." And note that when all were unbelievers, bodily signs were given; when there were already believers, prophecy was given; 1 Corinthians 14:22: "wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies, not to unbelievers, but to believers."

And it should be known that the Jews failed in two ways in the recitation of the prophecy. For there it is said "and thou, Bethlehem Ephrata," and again, whereas it says "thou art by no means the least" [here it is rendered otherwise]. And a twofold reason can be assigned for why they changed it. In one way it can be said that they did this out of ignorance. In another way it can be said that these men knowingly used other words. And they state the sense. For since Herod was a foreigner, he would not have understood the authority of the prophet, and therefore they said that which was known to Herod. Hence they say "land of Judah," and "thou art by no means the least," that is, thou art not the least among the thousands of the men of Judah; or "among the princes of Judah," that is, among the principal cities of Judah.

"For out of thee shall come forth a leader who shall rule my people Israel." Concerning this leader we have Daniel 9:25: "unto Christ the leader"; and Psalm 30:5 [31:4]: "thou shalt be a leader to me": for he rules the people of Israel not only in the flesh, but also spiritually; Romans 11:1: "hath God cast away his people?" and so on. Psalm 79:2 [80:1]: "thou who rulest Israel, hearken, thou who leadest Joseph like a sheep." And note that they cut off the tail of the authoritative text, namely "and his going forth is from the beginning, from the days of eternity." By which is suggested that he was not to be an earthly king, but a heavenly one; which, had Herod known it, he would not have been impious. Hence they were the cause of the slaughter of those children. Likewise, from that same tail it is also clear that the interpretation of the Jews, who expound it of Zerubbabel, is false: because it does not fit him that "his going forth is from the beginning, from the days of eternity." Likewise, he was born not in Judea, but in Babylon.

Consequently, inquiry is made about the person of the one born, when he says: "then Herod, having privately called the magi, diligently learned of them the time of the star which appeared to them." And first the inquiry is set down; second the finding of the one sought, at "they found him," etc.; third the veneration of the one found, at "and falling down they adored him." To inquire about the person they were moved by two things: by the persuasion of Herod, and by the leading of the star. Hence, as to the first, the exhortation is set down; second, the diligence of the magi in following the star, at "who when they had heard the king, departed." As to the first, three things are set down: first he inquires the time; second he announces the place, at "and sending them into Bethlehem"; third he enjoins the office of inquiry, at "go, and diligently inquire concerning the child."

He says therefore "then Herod." Here it must be considered that the Jews knew the place, but not the time. Hence they are confounded by the Lord, Luke 19:44: "because thou hast not known the time of thy visitation," and Isaiah 1:3: "the ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood." Therefore the time is inquired into. And Chrysostom says that the star had appeared to them two years before. Others, however, say that it appeared on the very day of the nativity.

He announces the place, at "and sending." He enjoins the office of inquiry, at "go, and inquire," and so on. And he charges them with two things: and in order that they might fulfill this, he prefaces a third. As to the first he says "go," and so on. And he seeks insidiously in order to kill, like those to whom it is said, John 7:34: "you shall seek me, and shall not find me." As to the second he says: "and when you have found him, bring me word." And this too he said for an evil purpose; Ecclesiasticus 13:14 [12-13]: "by much talk he will tempt thee." As to the third he says: "that I also may come and adore him"; and indeed he deceitfully promises the worship of God; Jeremiah 9:8: "their tongue is a piercing arrow, it hath spoken deceit"; Psalm 27:3 [28:3]: "who speak peace with their neighbor, but evils are in their hearts." And note that whereas the magi were professing him king, this man calls him a child, because out of the abundance of the heart the mouth speaketh. Note also that he asks of the Jews where Christ should be born, wishing to test and try whether they would rejoice.

Consequently the diligence of the magi is set down. He had enjoined two things: that they should inquire, and that they should return; but the magi did only one of these. Hence: "who, when they had heard the king, departed." The other, however, they did not do. Such indeed ought hearers to be, that they learn the good things but leave aside the evil ones; below, 23:3: "what they say, do ye; but according to their works do ye not," and so on.

Above, the Evangelist set down one motive of the Magi, namely Herod's persuasion; here he sets down another motive of the Magi for seeking Christ, namely the guidance of the star. And concerning this he does two things: first he sets down the guidance of the star; second, the effect of joy from this guidance, where it says, "And when they saw the star, they rejoiced with exceeding great joy." And note that the star first performs its office by its motion, because it directly led the Magi to Christ; likewise it manifests the place of the child by its standing still, where it says, "until, coming, it stood over the place where the child was." Hence, as to the first, he said, "it went before them."

Now from the fact that he says, "Behold, the star which they had seen in the east went before them," it is given to be understood that when the Magi turned aside into Jerusalem, the star disappeared; but when they departed from Herod, it appeared again. Now it disappeared for three reasons.

First, on account of the confusion of the Jews, who, although they had been instructed in the law to seek Christ, while the Gentiles had not been instructed, nevertheless the Gentiles seek him, and the Jews despise him. Hence that saying of Isaiah 55:5 is fulfilled: "The nations that knew thee not shall run to thee."

Second, on account of the instruction of the Magi: for the Lord willed to manifest himself to them not only through the star, but also through the law, so that the knowledge of the law might thus be joined to the knowledge of creatures. "In the mouth of two or three witnesses shall every word stand," Deuteronomy 19:15. Isaiah 8:20: "To the law rather, and to the testimony."

Third, on account of our own instruction. And we are instructed concerning two things, according to the Gloss. First, that those who seek human help are abandoned by the divine. For it is unlawful to seek human help without seeking the divine; Isaiah 31:1: "Woe to you who go down into Egypt for help, trusting in horses, and putting your confidence in chariots, because they are many, and in horsemen, because they are very strong, and have not trusted in the Holy One of Israel, and have not sought after the Lord." Second, we are instructed as to this: that we, who are believers, ought not to seek signs, as these men did, who rejoiced upon seeing the star, etc.; but we ought to be content with the teachings of the prophets, because signs were given to unbelievers.

In this too there is a twofold mystery. For the star signifies Christ; Apocalypse, last chapter, 16: "I am the root of David, the bright and morning star." Hence by this star we can understand the grace of God, which we lose when we approach Herod, that is, the Devil; Ephesians 5:8: "You were heretofore darkness, but now light in the Lord." Likewise, when we withdraw from Herod, that is, the Devil, we find the star, that is, the grace of Christ: similarly Exodus 13:21, where it is said that the Lord went before Israel, when it went out of Egypt, in the form of fire, etc. But here he went before in the form of a star.

"Until, coming, it stood over where the child was." We understand two things here. One, that this star was not very high, because otherwise they would not have been able to distinguish the house of the child. The other, that the star, its office completed, was reduced back into its own matter. "Where the child was." He frequently calls him "child," so that you may know that he is the one of whom it is said, Isaiah 9:6: "A child is born to us."

Next is set down the effect of this guidance as regards the Magi. Hence, "And seeing the star, they rejoiced," etc. They rejoiced on account of the hope which they had recovered. For they feared, since they had come from distant parts, that they would lose what they hoped for; Romans 12:12: "Rejoicing in hope." Likewise he adds "with joy"; for some rejoice, and yet do not rejoice, because human gladness is not perfect joy; Proverbs 14:13: "Mourning taketh hold of the ends of joy." But true and perfect joy is about God; Isaiah 61:10: "I will greatly rejoice in the Lord, and my soul shall be joyful in my God." Third, he adds "great," because these men now knew great things concerning God — that God was incarnate, and greatly merciful; Isaiah 12:6: "Rejoice and praise, O habitation of Sion, for great is he that is in the midst of thee, the Holy One of Israel." Fourth, he adds "exceedingly," because they rejoiced intensely; for they had recovered what they had lost; Luke 15:10: "There shall be joy before the angels of God," etc.

Next he treats of the finding of the child. Hence, "And entering into the house, they found the child." And he touches on three things: the house, which, if it be asked what sort it was, is shown in Luke 2:7. Likewise, if it be asked what sort the child was, he differed in nothing from other children, as the saints say. As to appearance, he did not speak, he seemed weak, and the like. Likewise, if it be asked what sort the mother was, the answer is: such as is the wife of a carpenter. And I say this for the reason that, if these men had been seeking an earthly king, they would have been scandalized upon seeing these things; but seeing lowly things, and considering the most exalted things, they were moved to wonder, and adored him. And this is "and falling down they adored him." But why is no mention made of Joseph? It must be said that it was brought about by divine dispensation that he was not present, lest to these men, who were the firstfruits of the Gentiles, an occasion be given for a depraved suspicion.

Next is touched upon the reverence which they showed to the child, where it says "and falling down." And it was threefold: in adoring, in offering, and in obeying. He says therefore, "and falling down they adored him," as God hidden in man; Psalm 71:9: "Before him the Ethiopians shall fall down." Likewise, by offering, they showed reverence; hence, "and opening their treasures." For it was the custom among the Persians always to worship with a gift; and this is "and opening their treasures, they offered him gifts: gold, frankincense, and myrrh." Psalm 71:10: "The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring gifts." Isaiah 60:6: "All they from Saba shall come, bringing gold and frankincense, and showing forth praise to the Lord."

Mystically it must be considered that these men did not open their treasure on the way, but only then for the first time when they came to Christ: likewise we ought not to make manifest our goods while on the way. Hence this is reproved below, in chapter 25, concerning the virgins; and in 13:44 it is said: "The kingdom of heaven is like to a treasure hidden in a field, which a man having found, hid, and for joy thereof goeth, and selleth all that he hath, and buyeth that field."

"They offered him gifts," etc. Some assign a literal reason for these gifts, and these say that they found three things: a squalid house, a weak child, and a poor mother. And therefore they offered gold for the support of the mother, myrrh for the strengthening of the child's limbs, frankincense to remove the stench. But it must be said that something is mystically intended here, and rather these three things are referred to three things which we ought to offer, namely, faith, action, and contemplation.

As to faith, in two ways: first, as to those things which concur in Christ. Namely, kingly dignity; Jeremiah 23:5: "A king shall reign, and shall be wise," etc.; and therefore they offered gold as tribute. The greatness of the priesthood; and therefore frankincense as sacrifice. The mortality of man; and therefore myrrh. Likewise, as to faith in the Trinity, because the persons of the Trinity are signified in us. Second, they can be referred to our own action. For by gold wisdom can be signified; Proverbs 2:4: "If thou shalt dig for her as for treasures, then shalt thou understand the fear of the Lord." By frankincense, devout prayer; Psalm 140:2: "Let my prayer be directed, O Lord, as incense in thy sight," etc. By myrrh, the mortification of the flesh: Colossians 3:5: "Mortify your members which are upon the earth"; Song of Songs 5:5: "My hands dropped with myrrh." As to contemplation, however, by these three things can be signified either the three senses of sacred Scripture, namely the literal — under which is comprehended the allegorical, the anagogical, and the moral — or the three parts of philosophy, namely moral, logical, and natural: for we ought to make use of all these in the service of God.

Next is set down how they showed reverence in obeying. Hence, "And having received an answer in sleep that they should not return to Herod, they went back another way into their own country." But how did they receive an answer, who had not asked? But it must be said that the Lord sometimes responds to a mental question, and these men were inwardly asking what would please God concerning their return; Exodus 14:15: "Why criest thou to me?"

But are revelations, perhaps, immediately from God? Dionysius proves that they are not, except through the mediation of angels. Why then does he not name an angel? But it must be said that when Scripture sometimes makes mention of God, and not of an angel, this is done on account of a certain excellence of that manifestation; Galatians 3:19: "the law...ordained by angels in the hand of a mediator." Acts 7:37: "This is that Moses who said to the children of Israel: A prophet will God raise up to you from among your brethren, as it were me: him you shall hear," etc. Hence what the Gloss says, that this was immediately through God, is to be referred to the manner of speaking of Scripture.

"They went back another way into their own country." In this it is shown that we arrive at our own country, Paradise, from which we were expelled through sin, through obedience. Proverbs 4:27: "The Lord knoweth the ways that are on the right hand; but those that are on the left hand are perverse." Chrysostom says here that these men, having returned, led a holy life, and afterward became helpers of the holy apostle Thomas; nevertheless nothing is found written about them in sacred Scripture after their departure.

Above it was shown how the Magi bore witness to Christ at his birth; now, however, it is treated how the innocents bear witness, not by speaking but by dying. And concerning this the Evangelist does three things. First the hiding of Christ is set forth; second, the killing of the children, at the words "Then Herod"; third, the return of Christ himself is set forth, at the words "Herod being dead." Concerning the first he does three things. First the warning of the Angel is set forth; second, the obedience of Joseph is shown; third, the fulfillment of prophecy. The second is at "that it might be fulfilled." Concerning the first, three things are touched upon. First the time of the apparition is set forth; second, the apparition itself and the manner of the apparition is described, at "behold, an Angel"; third, the warning itself made through the Angel is set forth, at "arise, and take the child."

The time is described at "who, when they had departed." And it must be understood that this apparition did not occur immediately after the departure of the Magi, because the whole of what is said in Luke 2:6 must be interposed, namely concerning the purification: "after the days were fulfilled," and so on. For Herod did not immediately think of killing the children. Hence when it says "who, when they had departed," the whole history of the purification must be interposed. Next the apparition itself is set forth; hence, "behold, an Angel appeared in sleep," and so on. He is said to appear in sleep, because then men cease from external acts, and to such the revelation is made through Angels; Psalm 4:9: "In peace, in the very same, I will sleep and I will rest"; Proverbs 3:24: "You shall rest, and your sleep shall be sweet."

In this warning three things are set forth. First the Angel urges flight; second, he determines the length of the stay; third, he assigns the cause. He says therefore, "Arise." And note that, as Hilary says, the Blessed Virgin before the nativity is called "wife" by the Angel, above (I, 5), but after the nativity she is not. And this for two reasons. First, for the commendation of the virgin; for as she conceived a virgin, so she gave birth a virgin. Second, on account of her dignity: for she was the Mother of God, than which dignity none is greater, and the naming is done from the more worthy. Likewise, as Chrysostom says, the child had not come for the sake of the mother, but rather the reverse; and therefore he says, "take the child and his mother," and so on.

But why flee into Egypt? Does not the Psalm say (Psalm 18:15): "The Lord is my helper, and my redeemer"? But it must be known that he fled for three reasons. First, to manifest his humanity; for as his divinity appeared in the star, so his humanity appeared in the flight. Philippians 2:7: "made in the likeness of men." Second, for the sake of example; for he showed by example what he taught by word. Below, 10:23: "But when they persecute you in this city, flee into another." Third, on account of the mystery: for as he willed to die, that he might call us back from death, so he willed to flee, that he might call back those fleeing from his face on account of sin. Psalm 138:7: "Whither shall I go from your spirit?" And, "be there."

But why rather into Egypt, than elsewhere into another region? It must be said, for two reasons. The first is, because it is proper to God to be mindful of mercy in wrath, Habakkuk 3:8. For the Lord was angry against the Egyptians who persecuted the sons of Israel, because the sons of Israel were the firstborn of God. And therefore it was granted to Egypt to render service to the Only-begotten; Isaiah 19:1: "Behold, the Lord will ascend upon a swift cloud, and will enter into Egypt," etc.; the same, 9:2: "The people that walked in darkness has seen a great light: to them that dwelt in the region of the shadow of death, light has arisen"; John 1:14: "We saw his glory, glory as of the Only-begotten of the Father, full of grace and truth." The second, because he himself had brought darkness upon Egypt, therefore he willed to illumine it first; and therefore he fittingly fled there; Isaiah 9:2: "The people that walked in darkness has seen a great light; to them that dwelt in the region of the shadow of death, light has arisen."

Note that when someone wishes to flee sin, he must first shake off laziness; Ephesians 5:14: "Arise, you who sleep, and rise from the dead, and Christ will enlighten you." Second, he must take confidence from the Mother and the Son, namely Christ; Ecclesiasticus 24:25: "In me is all hope of life and of virtue." Third, he must flee from sin aided by the help of the mother and the child; Psalm 54:8: "Behold, I have gone far off fleeing, and I abode in the wilderness."

He adds the cause of this flight: "for it will come to pass that Herod will seek the child to destroy him." Herod was deceived, because he wished to destroy him who had come to share his kingdom; Luke 22:29: "And I dispose to you, as my Father has disposed to me, a kingdom." Second, because he sought to destroy him who did not seek worldly glory; Hebrews 12:2: "Who, the joy being set before him, endured the cross."

"Who, arising." Here the execution of the angelic command is set forth, and he sets it forth as to the flight, and as to the stay. Hence, "who, arising, took the child and his mother." And mention is made of the time, hence he says "by night," on account of fear and tribulation, according to that of Isaiah 26:9: "My soul has desired you in the night," that is, in tribulation; for in tribulations one must have recourse to God: Hosea 6:1: "In their tribulation they will rise early to me." "Who, arising." Then was fulfilled that word of Isaiah 19:1: "Behold, the Lord will ascend upon a swift cloud, and will enter into Egypt"; which was fulfilled according to the letter. "And he was there." It is said that he was there for seven years, and dwelt in the city of Heliopolis.

As to the mystery, however, by Joseph are signified the preachers, that is, the apostles, who are set forth for driving out darkness through doctrine, who, departing from the Jews, were turned to the gentiles; Acts 13:16: "To you it was necessary to speak the word of God first; but because you reject it, and judge yourselves unworthy of eternal life, behold, we turn to the gentiles." "And be there until I tell you," that is, until the unbelief of the Jews is ended. Romans 2:25: "Blindness has happened in part in Israel."

Next he adduces the testimony of prophecy; hence he says, "that it might be fulfilled which was spoken by the Lord through the prophet." This is, according to the translation of Jerome, Hosea 11:1. But in the translation of the Seventy it is not so, but "out of Egypt I have called his son." There seems here to be a question: because this does not seem to serve the purpose, because it is prefaced there, "the child Israel," etc., and thus it seems to speak of the calling of Israel out of Egypt. But it must be said that in all the authoritative texts which are set down in the Gospels or in the epistles concerning Christ, a certain distinction must be noted; for some are said specially of Christ, as that of Isaiah 53:7: "As a sheep he shall be led to the slaughter"; but others are said of certain persons insofar as they bore the figure of Christ. And such is this text: for these were not sons of Israel, except insofar as they bore the likeness of the true Only-begotten Son. And this is: "out of Egypt I have called my son," namely, the special one.

"Then Herod." Here the killing of the children is treated; and concerning this he does two things. First the occasion of the killing is set forth; second, the killing itself is set forth, at "and sending, he killed all the children"; third, prophecies are adduced, at "then was fulfilled." The occasion was the wrath of Herod: hence, "then Herod was angry." James 1:20: "The wrath of man does not work the justice of God." And it must be noted that when any king suspects the loss of his kingdom, he quickly grows angry and is inflamed. "Seeing that he had been deluded by the Magi, he was exceedingly angry." And he is said to be "exceedingly angry" for two reasons: because when someone is already angry, he is strongly inflamed by a slight occasion. Hence, because he was already in suspicion of the loss of his kingdom, and had been deluded by the Magi, he was exceedingly angry. Ecclesiasticus 11:34: "From one spark a fire is increased."

"And sending." In this wrath there was cruelty as to three things: as to the place, as to the multitude, and as to the time. As to the multitude: that, seeking one, he killed all. Hence it is said, "and sending, he killed all the children." And note that Augustine says that this man would never have profited so much by homage as he profited by hatred. But it is asked, since they did not have free will, how they are said to have died for Christ. But, as it is said in John 3:17, "God did not send his Son into the world to judge the world, but that the world might be saved through him." For God would never have permitted them to be killed, unless it had been useful for them. Hence Augustine says that it is the same thing to doubt whether this killing profited them, as to doubt whether Baptism profits children: for they suffered as martyrs and confessed Christ by dying, although not by speaking. Revelation 6:9: "I saw under the altar the souls of them that were slain for the word of God."

The second cruelty is, that he killed in all the borders, for he feared lest he should flee, namely to some city. And it happened to him as to a wounded beast, which does not heed whom it ought to wound; Proverbs 28:15: "A roaring lion, and a hungry bear, is a wicked prince over a poor people." The third, as to the time. Hence, "from two years old," that is, of two years. And note that Augustine says that in that very year in which Christ was born, the innocents were killed. But why does it say "from two years old and under"? Some say that the star had appeared for two years before; hence Herod was in doubt whether he had been born from the time of the star. And therefore it says, "according to the time which he had learned from the Magi." Others, however, say that these were not killed in the same year, but after two years.

But why did he delay so long? A threefold reason is given by different authors. One is, that at first he thought that the Magi had been deceived and that they had found nothing, but after he heard many words about Christ from Zechariah and Simeon and Anna, then he was moved to seek him. Others say that he did this out of caution: for he feared lest the parents had hidden the child whom he was seeking; hence he first wished to reassure them. Others, that he was hindered by preoccupation, because he sent after the Magi as far as Tarsus of Cilicia and had their ships burned. Likewise he was occupied, because he was summoned to Rome, accused by his sons. And thus after his return he began to rage. And it says "and under," etc., because he thought him to be of such power, that he could change his appearance.

By this killing is signified the killing of the martyrs, because children signify through humility and innocence; below, 19:14: "Suffer the little ones, and forbid them not to come to me"; likewise below, 18:3: "Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven." "In Bethlehem, and in all its borders"; because throughout the whole world they are killed: Acts 1:8: "You shall be my witnesses," namely, by dying. The two years are the twofold charity, of God and of neighbor, because faith without works is dead, James 2:20. And note that when Christ was born, persecution immediately raged, because as soon as someone is converted to Christ, he begins to be tempted. Ecclesiasticus 2:1: "Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation."

"Then was fulfilled that which was spoken through Jeremiah the prophet." The killing of the children having been set down, here, according to his custom, the Evangelist sets forth the prophecy announcing it, which is Jeremiah 31:15: "A voice was heard in Rama, of lamentation, mourning and weeping, Rachel weeping for her children, and refusing to be comforted for them, because they are not." And it must be noted that, as Jerome says, wherever any authoritative text of the Old Testament is introduced by the apostles and Evangelists, it is not necessary always to render word for word, but as the Holy Spirit gave it to them, sometimes sense for sense, according to our usage. Thus we have Jeremiah 31:15: "A voice was heard on high, of lamentation, mourning and weeping, Rachel weeping for her children, and refusing to be comforted for them, because they are not." And the sense is the same.

And it must be considered that, as far as this text is concerned, this is one of those which are introduced in the Gospel, which nevertheless has a literal sense that is a figure of that which was in the New Testament. Hence for its understanding a certain history must be considered, which is read in Judges 19, where it is said that on account of the sin committed regarding the wife of the Levite, almost the whole tribe of Benjamin was destroyed; and it is said that there was the greatest lamentation there, so great that it was heard from Gibeah as far as Rama, twelve miles distant from Bethlehem. This is called Rachel weeping, because she was the mother of Benjamin; and it is a figurative expression, namely, to express the greatness of the sorrow.

But this is prophecy concerning the past. In another way it is concerning the future, in two ways. For in one way it can be referred to the captivity of Israel, who, when they were being led into captivity, are said to have wept on the road near Bethlehem; and then Rachel is said to have wept, because she was buried there, Genesis 35:19. And this is said in the same manner of speaking by which a place is said to weep for the evils that happen in that place. The prophet therefore means to say that just as there was the greatest sorrow and mourning when the tribe of Benjamin was destroyed, so another equally great sorrow would come at the time of the captivity.

In a third way it is explained thus. The Evangelist takes up the fact of the killing of the innocents and magnifies this sorrow in four ways: from the diffusion of the sorrow, from the multitude of the sorrow, from the matter, and from its inconsolability. He says therefore: "a voice in Rama." There is a certain city in the tribe of Benjamin, Joshua 18:25, and it can be taken for the city of Leah. Here, however, it is taken for "on high"; and it can be explained in two ways. First thus: "a voice," uttered on high, "was heard," because a voice that is in a high place is spread far and wide; Isaiah 40:9: "Get up upon a high mountain, you who bring good tidings to Zion, lift up your voice with strength." Or, it was heard on high, that is, in heaven with God; Ecclesiasticus 35:21: "The prayer of him that humbles himself shall pierce the clouds, and till it come near he will not be comforted, and he will not depart till the Most High regard him." And again: "Do not the tears of the widow run down the cheek, and her cry against him that causes them to fall?"

"Weeping": this can be referred to the crying of the slain infants. And "much wailing": this to the weeping of the mothers. Or both to the children: "weeping" insofar as they were snatched up by the soldiers, "wailing" insofar as they were being slain. Greater is the sorrow of the mothers than of the children. Likewise the sorrow of the mothers was persistent, that of the children was brief: on account of which Zechariah 12:10 says: "They shall mourn for him as for an only son, and they shall grieve over him, as the manner is to grieve for the death of a firstborn." Likewise from the matter of the sorrow, because it concerns the death of children. Hence Rachel weeps.

But an objection is raised, that Bethlehem was not in the tribe of Benjamin, but in the tribe of Judah, who was the son of Leah. And it is resolved in three ways. First, because Rachel was buried near Bethlehem, Genesis 35:19. And so she wept for the children in the manner by which a place is said to weep; Jeremiah 2:12: "Be astonished, O you heavens, at this, and you gates thereof, be very desolate, says the Lord." Or otherwise. Above it was said that Herod killed the children in Bethlehem, and in all its borders, and so on. Now Bethlehem was on the border of two tribes, namely Judah and Benjamin; hence some of the children of Benjamin were killed: and thus the objection ceases, as Jerome explains.

Augustine, however, explains it differently and says that it is customary that when someone has had good fortune, he grieves more when adversities come. Leah and Rachel were sisters, and those who were killed were of the sons of Leah. And thus they were killed bodily, lest they be punished eternally, as in the affair of Gibeah. She is said therefore to weep, seeing her sister's sons being killed and damned. Or by Rachel the Church is signified, because her name is interpreted "seeing God," and the Church sees through faith: she weeps for her children slain, not because they were slain, but because through them she could have acquired others. Or she does not weep on account of the slain, but on account of the slayers.

There follows the point concerning the inconsolability of the sorrow: "and she would not." And this is explained in many ways. First, so that it is referred to the people who then were. For comfort is owed as long as some remedy is hoped for; but when it is not hoped for, there is no comfort, as is clear in the case of one despaired of in sickness; and therefore it says, so that it is referred to the opinion of the mothers, "because they are not," that is, because they do not appear; Genesis 37:30: "The child does not appear." Or, she would not be comforted, "because they are not," that is, as if they did not exist: for comfort is owed only concerning evils. Hence according to this it is referred to the opinion of the Church, which holds them as though they reigned; hence, as of those reigning, she rejoices over them, 1 Thessalonians 4:12: "We would not have you ignorant concerning them that sleep, that you be not sorrowful, even as others who have no hope"; or, she would not be comforted concerning the present, but awaits comfort in the future; below, 5:5: "Blessed are they that mourn, for they shall be comforted."

Next the recalling of Christ is treated; hence, "Herod being dead, behold, an Angel of the Lord appeared in sleep to Joseph." And first the apparition of the Angel is set forth; second, the command of the Angel; third, the execution of the Angel's command. Concerning the first, three things are set forth. First the time is described; second, the person; third, the manner of the apparition. He says therefore, "Herod being dead": not that Herod who was present at Christ's death, because that one was the son of this one.

"Behold, an Angel appeared." It must be noted that every disturbance of the Church, according to the mystery, is ended by the death of persecutors, because "in the perishing of the wicked there shall be praise," Proverbs 11:10. Likewise note that, the unbelief of the Jews being ended, Christ will return to them. Romans 11:26: "And then all Israel shall be saved." "Behold ... appeared." It must be noted that such is the order of Angels and men, that divine illuminations do not come to us except through Angels; Hebrews 1:14: "They are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation." Hence even Christ, according as he was man, willed to be announced through Angels. The manner, at "in sleep, to Joseph in Egypt." The command, at "arise, and take the child."

He does not say "son," nor "wife," but "the child," that the dignity of the child might be designated, and the integrity of the mother. In this it is signified that Joseph was not given to her for carnal union, but for service and guardianship. Next he assigns the cause: "for they are dead who sought the life of the child." But it is asked, why does it say "are dead"? For only Herod had died. This is resolved in two ways. First, because this man had done so much evil that the Jews rejoiced at his death: who, foreseeing this, commanded, still living, his sister, that she should have the nobler men among the Jews killed at his death; and these had sought the life of the child along with Herod; and this is "for they are dead who sought the life of the child." Or otherwise: it is the custom of Sacred Scripture to put the plural for the singular: hence "they are dead," that is, "he is dead," and so on. Hence in this, that it says "who sought the life of the child," the error of Apollinaris is destroyed, who said that the divinity was in Christ in place of a soul.

The execution of this command is set forth: "who, arising, took the child and his mother"; and concerning this he does two things: first he shows how he returned into the land of Israel; second, which part he avoided; third, to which part he turned aside, at "and being warned in sleep, he withdrew into the parts of Galilee." He says therefore, "who arising." It must be noted that the Angel did not say, "go into the land of Judah," or "into Jerusalem," but universally, "into the land of Israel," under which Galilee too can be comprehended. Hence it can be said that Joseph entered the borders of the land which Judah inhabited.

Next is set forth which part he avoided, at "but hearing that Archelaus reigned in Judea." And here the history of Herod must be noted. This Herod had six sons, and before his death he killed Alexander and Aristobulus; but at his death he ordered that Antipater be killed. Hence three remained, among whom Archelaus was the firstborn, and he usurped the kingdom for himself; but at length, accused by the Jews before Caesar Augustus, the kingdom was taken away from him and was divided into four parts, and Archelaus had two, the other two others divided among themselves, so that Herod had one tetrarchy, Philip another, as is found in Luke 3:1. This Archelaus was sent into exile after nine years of his reign.

"And being warned in sleep." The Angel had first said that he should go to the land of Israel; but because Joseph had not yet understood, therefore the Angel, who had before revealed it indeterminately, now determines it. And this is: "and being warned ... he withdrew into the parts of Galilee." But to the contrary: just as Archelaus reigned in Judea, so Herod reigned in Galilee. But it must be said that this was immediately after the death of Herod, when Archelaus held the whole, because afterward the division was made. But then it is also asked, why he did not fear Archelaus. It must be said that the seat of the kingdom was in Jerusalem; hence he dwelt there almost always.

But it is asked, why in Luke 2:41 it is said that every year they took the child into Jerusalem. And Augustine resolves this, that they went safely on account of the great crowd which then went up; but there would have been danger if he had remained there long. Likewise it is asked, why the Evangelist implies that Joseph came to Nazareth as though by accident, whereas in Luke 2:39 it is said that he had his own dwelling in Nazareth. But it must be said that the Angel had told him to go into the land of Israel, which, strictly taken, did not contain Galilee, nor Nazareth: and thus Joseph understood it; and therefore he was not intending to go to Nazareth.

"That it might be fulfilled which was spoken by the prophet: that he shall be called a Nazarene." This is not found written, but it can be said that it is gathered from many places. "Nazarene," therefore, is interpreted "holy": and because Christ is called holy; Daniel 9:24: "Until the Holy One be anointed"; therefore it is significantly said "through the prophet." Or it can be said that by "Nazarene" is interpreted "flourishing"; and this is had in Isaiah 11:1: "A rod shall come forth from the root of Jesse, and a flower shall rise up from his root," etc.; and this agrees with what is said in Song of Songs 2:1: "I am the flower of the field and the lily of the valleys."