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.

“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."”

“Saying, where is he that is born king of the Jews?.... These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is, for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot (i) is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ's birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is "the root and offspring of David, and the bright and morning star", Rev 22:16. This they saw "in the east"; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam's which is thus expressed, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel", Num 24:17 which is owned by some Jewish writers (k) to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah's titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them "the son of a star"; but when he was discovered to be an impostor, they called him "the son of a lie": but I rather take it to be a sign of the Messiah's coming, and the meaning is, when a star shall "walk" or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born (l). Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms (m) what I have now mentioned, relates (n) the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter: "A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.'' If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah's coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said (o). "The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;'' and in another place, (p). "When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours--and all men shall see it:'' once more it is affirmed as a tradition (q) that "The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament--and then shall the king Messiah be revealed in all the world.'' Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said (r) that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls (s) "Caesaris Astrum", "Caesar's star", is this very star, which he in complaisance to that monarch ascribes to him. Pliny (t) makes mention "of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.'' If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, (u) it is much to the purpose, and is as follows: "There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.'' The end proposed by them in taking such a journey is expressed, and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews. (i) Harmony, p. 205, 437, 438, Vol. I. Hor. Heb. p. 109. Vol. II. (k) Targum Onk. Jon. & Aben Ezra in loc. Zohar. in Exod. fol. 4. 1. Abarbinel Mashmia Jeshua, fol. 4. 3. Tzeror Hamor, fol. 126. 3. (l) See my book of the "Prophecies of the Messiah", c. 7. p. 119, &c. (m) Abulpharag. Hist. Dynast. p. 54. (n) lb. p. 70. (o) Zohar. in Gen. fol. 74. 3. (p) Zohar. in Exod. fol. 3. 3, 4. (q) lb. in Numb. fol 85. 4. and 86. 1. (r) Vid. Wolf. Bibl. Heb. p. 1156. (s) Eclog. 9. v. 47. (t) Nat. Hist. l. 2. c. 25. (u) Vid. Fabricii Bibliothec. Latin. p. 142-146.”

“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 form 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. (Witham) — 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, (Numbers xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. (Haydock)”

“A star shall arise out of Jacob, and a sceptre shall spring up from Israel." Numb. xxiv. 17. It may have been connected with the gene- ral persuasion then prevailing, that about that time there would arise in Judea, one who would rule over the world. Tacitus and Suetonius, al- though pagans, testify to the existence of this belief.”

“Saying, Where is he that is born King of the Jews?--From this it would seem they were not themselves Jews. (Compare the language of the Roman governor, Joh 18:33, and of the Roman soldiers, Mat 27:29, with the very different language of the Jews themselves, Mat 27:42, &c.). The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world. for we have seen his star in the east--Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose. and are come to worship him--to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Mat 2:11. Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce--else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation.”

“(Append. Serm. 132.) Many kings of Judæa had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judæa had these men, aliens from the land of Judæa, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men’s flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, We have seen His star in the east. They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight.”