The Magi seek the new-born King
(Matt 2:1-12 Luke 2:8-20) 1 WHEN Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem. 2 Saying, Where is he that is born king of the Jews? For we have seen his star in the east, and have come to adore him. 3 And king Herod hearing this, was troubled, and all Jerusalem with him. 4 And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. 5 But they said to him: In Bethlehem of Juda. For so it is written by the prophet: 6 And you Bethlehem the land of Juda are not the least among the princes of Juda: for out of you shall come forth the captain that shall rule my people Israel. (Micah 5:2)
Herod questions the Magi 7 Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; 8 And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come to adore him.
The Magi worship Jesus 9 Who having heard the king, went their way; and behold the star which they had seen in the east, went before them, until it came and stood over where the child was. 10 And seeing the star they rejoiced with exceeding great joy. 11 And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh. 12 And having received an answer in sleep that they should not return to Herod, they went back another way into their country.
The flight into Egypt
(Matt 2:13-21) 13 And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell you. For it will come to pass that Herod will seek the child to destroy him. 14 Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod: 15 That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son. (Hosea 11:1)
Herod slays the innocents 16 Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremiah the prophet, saying: 18 A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not. (Jer. 31:15)
19 But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, 20 Saying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child. 21 Who arose, and took the child and his mother, and came into the land of Israel. 22 But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go there: and being warned in sleep retired into the quarters of Galilee. 23 And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: That he shall be called a Nazarene.
Commentary on Matthew 2
2:1 That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles," as Augustine says Serm. 30. (St. Thomas Aquinas Sum Theo 3.36.3.1) Herod: For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. (Theophylact) wise men: Greek. Magi, a common word among the Persians, whence the Persian translation of St. Matthew has here Magusan, Magi, or wise men, or astrologers, or philosophers. The word seems to be derived from the Hebrew as Genebrard, on Ps. 1, thinks, from the root haga to meditate, whence Magim, those who meditate. Hence those who are given to meditation either are, or else become, wise. The Chaldees, following the Hebrews, were accustomed to call their philosophers Magi, according to S. Jerome in Dan. c. 2. Hence the Arabians, Syrians, Persians, Ethiopians, and other Orientals, whose languages are either derived from, or akin to Hebrew, call their wise men and astrologers, Magi, according to Pliny, lib. 25. C. 2, and Tertull., contra Judæos. (Cornelius a Lapide)
2:2 star: As Chrysostom says (Hom. 6 in Matth.), it is clear, for many reasons, that the star which appeared to the Magi did not belong to the heavenly system. First, because no other star approaches from the same quarter as this star, whose course was from north to south, these being the relative positions of Persia, whence the Magi came, and Judea. Secondly, from the time at which it was seen. For it appeared not only at night, but also at midday: and no star can do this, not even the moon. Thirdly, because it was visible at one time and hidden at another. For when they entered Jerusalem it hid itself: then, when they had left Herod, it showed itself again. Fourthly, because its movement was not continuous, but when the Magi had to continue their journey the star moved on; when they had to stop the star stood still; as happened to the pillar of a cloud in the desert. Fifthly, because it indicated the virginal Birth, not by remaining aloft, but by coming down below. For it is written Mat. 2:9 that "the star which they had seen in the east went before them, until it came and stood over where the child was." Whence it is evident that the words of the Magi, "We have seen His star in the east," are to be taken as meaning, not that when they were in the east the star appeared over the country of Judea, but that when they saw the star it was in the east, and that it preceded them into Judea (although this is considered doubtful by some). But it could not have indicated the house distinctly, unless it were near the earth. And, as he [Chrysostom] observes, this does not seem fitting to a star, but "of some power endowed with reason." Consequently "it seems that this was some invisible force made visible under the form of a star." Wherefore some say that, as the Holy Ghost, after our Lord's Baptism, came down on Him under the form of a dove, so did He appear to the Magi under the form of a star. While others say that the angel who, under a human form, appeared to the shepherds, under the form of a star, appeared to the Magi. But it seems more probable that it was a newly created star, not in the heavens, but in the air near the earth, and that its movement varied according to God's will. Wherefore Pope Leo says in a sermon on the Epiphany (31): "A star of unusual brightness appeared to the three Magi in the east, which, through being more brilliant and more beautiful than the other stars, drew men's gaze and attention: so that they understood at once that such an unwonted event could not be devoid of purpose." (St. Thomas Aquinas Sum Theo 3.36.7)
2:3 The very disturbance that arose when it was known that Christ was born was becoming to His birth. First, because thus the heavenly dignity of Christ is made manifest. Wherefore Gregory says (Hom. 10 in Gosp.): "After the birth of the King of heaven, the earthly king is troubled: doubtless because earthly grandeur is covered with confusion when the heavenly majesty is revealed." Secondly, thereby the judicial power of Christ was foreshadowed. Thus Augustine says in a sermon (30 de Temp.) on the Epiphany: "What will He be like in the judgment-seat; since from His cradle He struck terror into the heart of a proud king?" Thirdly, because thus the overthrow of the devil's kingdom was foreshadowed. For, as Pope Leo says in a sermon on the Epiphany Serm 5: "Herod was not so much troubled in himself as the devil in Herod. For Herod thought Him to be a man, but the devil thought Him to be God. Each feared a successor to his kingdom: the devil, a heavenly successor; Herod, an earthly successor." But their fear was needless: since Christ had not come to set up an earthly kingdom, as Pope Leo says, addressing himself to Herod: "Thy palace cannot hold Christ: nor is the Lord of the world content with the paltry power of thy scepter." That the Jews were troubled, who, on the contrary, should have rejoiced, was either because, as Chrysostom says, "wicked men could not rejoice at the coming of the Holy one," or because they wished to court favor with Herod, whom they feared; for "the populace is inclined to favor too much those whose cruelty it endures." (St. Thomas Aquinas Sum Theo 3.36.2.3)
2:4 scribes: The scribes were the teachers of the people, like those whom we call "scholars." (Theophylact)
2:6 And you Bethlehem, land of Juda: There is some difference in the reading found here in St. Matthew and Micah 5:2. In Micah we read, instead of land of Juda; and you Bethlehem, Ephrata; Ephrata was another name for Bethlehem |
Gen. 35:16, 19 , and the Evangelist, or the Scribes, add the words; land of Juda; to distinguish it from another Bethlehem which was situated in the tribe of Zabulon (Jos. 19:16). As regards this and other discrepancies between the reading of the passage, as found here and in the Prophet, St. Jerome in Micah observes, that the Scribes quoted for Herod, not the precise words, of the prophet Micah, but their meaning as agreed upon at the time; and St. Matthew records historically their words, and not precisely those of the Prophet. (Bishop John McEvilly)
2:11 house: At the time of His birth, the Virgin laid the Child in the manger as they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. (Theophylact) Mary his mother: No mention is made of Joseph upon this occasion, either because he had gone away into the city or the country, to procure food and other necessaries for the Blessed Virgin and Christ. And this was in accordance with the Divine purpose, that the Magi might not suppose him to be the father of Christ, and Christ to be born as other children are. Or if he were present, he was supposed, under the name of Mary’s husband, to be the guardian of Christ, and the keeper of the stable. (Cornelius a Lapide) gifts: Gold for a king, frankincense for God, myrrh for the dead. (St. Ambrose Com Lk) St. Bernard thinks that the Magi offered gold to the Blessed Virgin and Christ to succour their poverty, myrrh to strengthen Christ’s infant limbs, frankincense to prevent the unpleasant odours of the stable. This is a very literal and undignified sense. (Cornelius a Lapide)
2:12 sleep: it may be that the Magi consulted God in prayer as to their future course, and that they received an answer what to do, in order not to expose themselves or the holy infant to danger. The Greek word for answer however, merely signifies that they were favored with a divine oracle, or intimation of the divine will, irrespective of their having consulted God or not on the subject. (Bishop John McEvilly)
2:13-15 Do you see now the reason why God permitted the Virgin to be betrothed? It is revealed to you here: that Joseph might care for her and watch over her. (Theophylact) Oecumenius applies some of Revelation 12 to this event, saying, "Satan was lying in wait and provoked Herod to destroy the children of Bethlehem, because he thought he would at all events find the Lord among them. But the child, by the forethought of the Father, escaped the plot. For Joseph heeded the divine warning to take the child along with his mother and escape to Egypt as Herod was about to seek the child’s life. For Scripture says, “And the woman fled into the desert, where she has a place prepared by God, so that she might find shelter there for one thousand two hundred and sixty days. Rev 12;5-6” Mary too was rescued by the flight into Egypt, which was desert and exempt from Herod’s plot. And there she lived, and was sustained for 1,260 days, which comprise almost 3 and a half years. The Mother of God spent all that time in Egypt until the death of Herod. (Oecumenius Com Rev 12)
2:15 called my son: Matthew cites this text in Hosea because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshown in such a manner, that the thread of history is never broken. (St. Jerome Com Hos)
2:18 In a historical sense this prophecy (Jer 31:15) speaks about the sons of Judah and Benjamin living in Jerusalem and Bethlehem. Jeremiah later on describes the fulfillment of this prophecy, saying that tribes of Judah and Benjamin were sent to Ramah, the city of Benjamin’s tribe, and then they were sent to captivity in Babylon (Jer 40:1). But in a spiritual sense, these words were fulfilled when Herod killed infants in Ephrathah and in its suburbs. It was said that Rachel was crying in Bethlehem and her voice was heard in Ramah because her body was buried in Bethlehem. (Ephrem the Syrian Com on Jer 31:15)
2:20 they are dead: From this we see that not Herod only, but also the Priests and Scribes had sought the Lord’s death at that time. (St. Jerome) Or the Evangelist uses a figure of speech, by which the plural is used for the singular. (Remigius of Auxerre)
2:23 How is it that Luke says that after the Lord was born, He completed the forty days, was held in the arms of Simeon, and then went down to Nazareth (Lk. 2:22-40)? But here Matthew says that after the return from Egypt He went to Nazareth? Learn, therefore, that Luke spoke those things on which Matthew was silent. I will give an example: after the birth, He completed the forty days, and then went down to Nazareth. This is what Luke says. Matthew speaks of what took place afterwards, that He fled into Egypt, and then returned from Egypt to Nazareth. They do not contradict each other. One of them, Luke, speaks of the descent from Bethlehem to Nazareth, while the other, Matthew, speaks of the return from Egypt to Nazareth, which took place later. spoke by the prophets: Had he meant to quote a particular text, he would not have written ‘Prophets,’ but ‘the Prophet.’ By thus using the plural he evidently does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted, ‘Holy,’ and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah 11:1 rendered to the strict letter of the Hebrew. “There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His roots.” (St. Jerome)
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Wise men/Magi
By Cornelius a Lapide
Where did they come from? 1. St. Clement of Alexandria, St. Chrysostom, St. Cyril of Alexandria, and St. Leo, cited by Baronius, think that they came from Persia. But the distance would seem too great. For Persia is 900 miles from Judæa, which the Magi would scarcely traverse in thirteen days. 2. St. Jerome, with more probability, thinks that the Magi were Chaldæans, both because the Chaldæans were addicted to astrology; and these Magi recognized Christ by the teaching of a star, and because they themselves were followers of Abraham, who was called by God out of Chaldæa into Judæa. 3. Abul. (in Numb. c. 24), and the Jesuit Sebast. Barradi, think that the Magi were Mesopotamians, because Balaam, who predicted this star was from there.4. Navarrus (Tractat. de Orat. c. 21) asserts that he received from Jerome Osorius, Bishop of Algarbii, and a celebrated writer, that it is found in the very ancient records of Calecut, that the king of Calecut was one of the Magi, or certainly a chief associate (socium) of the three wise men. It is credible that this may have afterwards been the case when the Magi preached with S. Thomas the Apostle, in that place. See Osorius, lib. I, on the actions of Emmanuel, king of Portugal, where he asserts from Indian traditions that the king of Cranganore, which is not very far from Calecut, was one of the Magi: for that the two other Magi, the Persian, and the Caramanian, as they were hastening to Christ with the star for their guide, associated with themselves this Indian king; and that hence he was called Chereperimale, or one of three. He adds that he was nearly black, and like an Ethiopian. Maffei has a similar account, lib. 2, Hist. Ind., where he calls this prince Pirimal, and asserts that he was king of Calanum, and that the star was his guide to Christ by the admonition of the Indian Sibyl.5. And most probably, these Magi were eastern Arabians.
These three kings The common opinion of the faithful is that these Magi were kings, that is, petty kings, or princes. And this belief is fully handed down by SS. Cyprian, Basil, Chrysostom, Jerome, Hilary, by Tertullian, Isidore, Bede, Idacius, who are all cited by Maldonatus and Baronius. St. Matthew, however, does not call them kings, but Magi, because it was the part of these last to recognize Christ by the star. Hence also in Ps. 71., they are called “kings of Tharsis,” and “kings of the Arabians and of Saba.” Again, that they were three in number, from the three species of gifts which they offered—gold, frankincense, and myrrh,—is taught by Augustine, Serm. 29 & 33, de Tempore. The pious tradition of the faithful favours the same opinion. And the office of the Church for the Epiphany implies it.
Their names and martyrdom The author of the Opus Inperfectum asserts that after the resurrection of Christ, St. Thomas the Apostle came to the country of these Magi, and baptized them, and associated them with him in preaching the Gospel. Venerable Bede, to whom we may well give credit, in his Collectanea, not far from the beginning, names and describes them as follows:—The first is said to have been called Melchior, an old man, grey-headed, with flowing beard and locks; he presented gold to the Lord the King. The second was Gaspar, young, beardless, and ruddy; he with frankincense, as an oblation worthy of God, honored God. The third was Fuscus: he had a full beard, and by means of myrrh signified that the Son of Man should die. Lastly, some say that these Magi, as they preached Christ, were slain by the idolaters, and gained the crown of martyrdom; and offered themselves, as it were, an holocaust of gold and frankincense and myrrh to Christ. Amongst these, L. Dexter, in his Chronicle, under A.D. 70, says: “In Arabia Felix, in the city of Sessania, took place the martyrdom of the three Royal Magi, Gaspar, Balthazar, Melchior.” From Sessania their sacred remains were translated to Constantinople, from thence to Milan, and from Milan to Cologne, where they still remain, and are greatly venerated, and where I myself have often honored them.
Catechism Cross-reference
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