Thirdly, because we would attribute to God the malice of men; which would be to insult him who created the stars. Therefore, it is clear that to say this is altogether contrary to the faith. Hence, Gregory says: "Far be it from the hearts of the faithful to say that fate is anything."
But if you wish to call divine providence "fate", then it is something. But as Augustine says, because we should have nothing in common with unbelievers, we must not apply this name to it. Hence, he says: "Correct the wording and you may hold the opinion." Therefore, it cannot be said we have seen his star , i.e., on which his entire life depends; because, according to Augustine, in that case the star would not follow the new-born, for then Christ should be called more the fate of the star, rather than the converse.
It should be noted that that star was not among those originally created. This is evident for the following reasons: first, from its movement, because no star is moved from north to south. But the locale of the Persians, whence the Magi came, is situated in the north. Secondly, other stars never rest; but this one was not moving without interruption. Thirdly, from the time, because during the day no star gives light; but this one afforded light to the Magi during the day. Fourthly, from its location, because it was not in the firmament. This is clear, because the star enabled them to pick the right house exactly. Therefore, it must be admitted that it was specially created for the service of Christ. Therefore, he says we have seen his star , i.e., created for his service.
Some say that this star was the Holy Spirit, who appeared in the form of a star, just as later at Christ's baptism he appeared in the form of a dove. Others say that it was an angel. But one must admit that it was a true star. And he wished to be manifested by the evidence of a star, because it befitted him. For he is the king of the heavens and, therefore, he willed to be manifested by the heavenly disclosures: "The heavens are telling the glory of God; and the firmament proclaims his handiwork" (Ps 19:1); to the Jews through angels, through whom they had received the Law: "The law was given by angels" (Gal 3:19); to the gentiles by a star, because they came to a knowledge of God through creatures: "His invisible nature has been clearly perceived through the things that were made" (Rom 1:20). Secondly, because it befitted those to whom he was made manifest, namely, the gentiles, whose call was promised to Abraham by an allusion to the stars: "Look up at the heavens and count the stars, if you can" (Gen 15:5). Hence, both at his birth and during his passion a sign was made in heaven which made Christ known to all the gentiles. Thirdly, it suited everyone, because he is the savior of all.
But he says in the east . This can be explained in two ways. According to Rabanus in the following way: a star existing in Judea appeared to the gentiles in the east; or, we have seen the star in the east. This seems better. Hence, it says: And lo, the star they had seen in the east went before them . This is also clear from its being located near the earth, because otherwise, it would not have pointed out the place. Therefore, it could not be seen from such a far-away place.
Then they mention their devout intention, and have come to worship him . Here are two questions. For Augustine says: "Were they curious, so that whenever any indication was made by a star, they would look for a king." This would be foolish. But it should be noted that they paid homage not to an earthly king but to a heavenly. This shows that a divine power was present; otherwise, if they had been seeking an earthly king, they would have lost all devotion, when they found one wrapped in cheap clothing.
But Augustine asks again: How were they able to know from the star that the God-man was born? He answers that they knew from an angel revealing it; for the one who showed them the star sent them an angel to reveal this. Pope Leo says that "just as outwardly the eyes were filled with the light of that star, so inwardly a divine ray revealed." The third reason is that they were from the stock of Balaam who said (Num 24:17): "A star shall arise out of Jacob." Hence, they had it from his prophecy. And so, seeing a star of such brilliance, they suspected that the heavenly king had been born; and therefore, they inquired. And we have come to worship him . In this was fulfilled the words of Ps 72 (v. 11): "May all kings fall down before him, all nations serve him."
2—2
Mt 2:3-9a
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 thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel. 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 and adore him. 9. Who having heard the king, went their way;
After the announcement of the birth of Christ, inquiry is made as to the place of his birth. Three things are mentioned: first, their motive for asking; secondly, the inquiry is made (v. 4); thirdly, the truth is found (v. 5).
(3) The motive was Herod's disquiet. Hence, when he heard this . It is significant that he calls Herod a king, to show that he was not the king they were seeking. There were three reasons for his disquiet:
the first came from his ambition to preserve his kingdom, since he was a foreigner. For he knew or had heard the words of Dan (2:44): "In the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall its sovereignty be left to another people." but here he was deceived, because that kingdom was spiritual: "My kingdom is not of this world" (Jn 18:36). Hence, Herod was disturbed, because he feared the loss of his kingdom; but more disturbed was the devil, fearing the total destruction of his kingdom: "Now is the prince of this world cast out" (Jn 12:31). And note that, as Chrysostom says, men established in lofty places are disturbed by any slight word spoken against them.
The second reason came from fear of the Roman Empire. For it had decreed that no one be called god or king without their consent; hence, he feared. But this was a worldly fear, which is forbidden: "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is 51:12).
The third was shamefacedness. For one is embarrassed before his people, when someone else is called king. Thus he was like Saul, who said: "I have sinned; yet honor me now before the elders of the people and before Israel" (1 Sam 15:30).
What follows is strange: and all Jerusalem with him . For it seems that they should have rejoiced. But it should be noted that they had three reasons for being disturbed:
the first was their wickedness; for they were wicked, since they always detested the life style of the Jews: "Fools detest those who flee from evil" (Pr 13:19);
the second was to please Herod: "As the judge of the people is, so are his ministers" (Sir 10:2).
The third was that they feared that Herod on hearing this would rage more against the Jewish people.
The mystical meaning is that he was earthly. Gregory: An earthly king was disturbed, when the king of heaven was born, because earthly greatness is bewildered when heavenly loftiness is disclosed. "Then the moon will be confounded and the sun ashamed, when the Lord of hosts shall reign on Mount Zion and in Jerusalem" (Is 24:21). And it should be noted, as Augustine says: "but what will the judge's tribunal be, when the infant's cradle terrified proud kings? Let kings fear him sitting at the right hand of the Father, whom a wicked king feared, when he was taking nourishment from his mother's breasts."
(4) And assembling... Here the inquiry is mentioned. And, as has been said, Herod was led to inquire both for the sake of his kingdom and for fear of the Romans. Hence, he was looking for the truth. but in order to have certainty about something, three things are required of the investigators, for credence is given to the multitude, to authorities and to the learned. Hence, he assembled many having authority and recognized as wise. And this is what he says: assembled all , as to the first; "A multitude of wise men is the salvation of the world" (Wis 6:24); the chief priests , as to the second: "The lips of a priest should guard knowledge, and men should seek instruction from his mouth" (Mal 2:7); and scribes , as to the third. They are called scribes, not only because they wrote, but because they interpreted the writings of the Law. It was through them that he wished to investigate the truth: "Do not presume to speak much among the great, and do not say much in the presence of the old" (Sir 32:13).
He inquired of them where the Christ was to be born . The Magi called him king, but the others were looking for the Christ; for they knew from talking with the Jews that the lawful king of the Jews is anointed. But he either believed the prophecy or he did not. If he believed, he knew that he could not be prevented from reigning. Then why did he kill the children? If he did not believe, why did he search for him. The answer is that he did not believe completely, because he was ambitious; and ambition makes a man blind.
(5) They told him: "In Bethlehem of Judah." Here the truth is presented: first, the truth (v. 5); secondly, it is confirmed by a prophecy (v. 6). It should be noted that Christ willed to be born in Bethlehem for three reasons: first, to avoid glory. For this reason he chose two places: one in which he willed to be born, namely, Bethlehem; the other in which he suffered, namely, Jerusalem. This, of course, is against those who seek glory, who wish to be born in high places and refuse to suffer in a place of honor: "I do not seek my glory" (Jn 8:50). Secondly, to confirm his doctrine and show its truth. For if he had been born in some large city, the power of his doctrine could have been ascribed to human power: "You know the grace of our Lord Jesus Christ" (2 Cor 8:9). Thirdly, to show that he was of the house of David: "Joseph and Mary went to Bethlehem to be enrolled there, because they were of the house and family of David" (Lk 2:4). It also befits a mystery, because Bethlehem means house of bread; and Christ is that "living bread which came down from heaven" (Jn 6:51).
(6) Then the truth is confirmed by the prophecy, And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler, who will govern my people Israel . From this prophecy we can consider two things: for the Magi announced something and sought something. And both are from this prophecy: In regard to the first he says, And you, O Bethlehem ; in regard to the second, from you shall come a ruler . Thus the birth of Christ is confirmed by a double testimony, namely, of a star and of a prophecy, because in the mouth of two or three witnesses is the truth: "In the mouth of two or three witnesses every word shall stand" (Dt 19:15). And note that when they were all unbelieving, they were given signs of bodily things; when they now believed, prophecy was given: "Tongues are a sign not for believers but for unbelievers; while prophecy is not for unbelievers but for believers" (1 Cor 14:22).
It should be noted that the Jews made two errors in this prophecy, because there (Mic 5:2) it says: "And you, Bethlehem-Ephrathah," and again it does not say: "Are by no means least." There are two possible reasons why they changed it: first, it can be said that they did it out of ignorance; secondly, that they knowingly used the words. But they give the sense. For since Herod was a foreigner, he would not have understood the prophet's text; consequently, they said something which was known to Herod. Hence they say, "land of Judah" and "you are not the least," i.e., you are not the least among the thousands of the men of Judah. Or "among the rulers of Judah," i.e., among the principal cities of Judah. "From you shall come a ruler, who will govern my people Israel. That ruler Dan (9:25) speaks of: "To the coming of the Christ, a prince"; and Ps 31 (v. 5): "You shall be a leader to me," for he rules the people of Israel not only materially but also spiritually. "Has God rejected his people?" (Rom 11:1); "Give ear, O shepherd of Israel, you who lead Joseph like a flock" (Ps 80:2).