Thomas Aquinas Commentary Matthew 2:1-2

"Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, Wise-men from the east came to Jerusalem, saying, Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him." — Matthew 2:1-2 (ASV)

The Evangelist discussed Christ’s genealogy; here he intends to show His birth. This is done firstly by the testimony of the Innocents, which begins with the words, And after they departed.

Concerning the first point, three things are presented: first, Christ’s birth is announced; second, the place is examined; and third, the person is examined. The second part begins where it says, And king Herod hearing this. The third begins where it says, Then Herod.

Regarding the announcement of Christ's birth, he does three things: first, Christ’s birth is set forth, to which testimony is cited; second, witnesses are introduced; and third, the testimony is given. The second of these begins where it says, Behold there came wise men. The third begins where it says, Where is he that is born?

Concerning the first verse, four things are addressed: the birth, the name of the one born, the place, and the time. The first begins where it says, When Jesus therefore was born. It should be noted that Luke describes the birth more fully, while, conversely, Matthew describes the adoration of the Wise Men more fully than Luke does.

The name is addressed where it says, Jesus. The place is addressed where it says, In Bethlehem of Juda. Note that it is not Bethlehem of Judea, because Judea is the name given to the whole region of the Israelite people.

Instead, it says, of Juda; this is that land which had fallen to the lot of Judah. It is called Bethlehem of Judah to differentiate it from the other Bethlehem, which is in the tribe of Zebulun, about which it is written in Joshua 19.

Note that these three phrases, When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, are aptly expressed. For Bethlehem represents the Church, in which Jesus was born, who is the true bread, of whom it is said in John 6:35: I am the bread of life who descended from heaven. Salvation comes to no one, unless he is in the house of the Lord.

Christ the Savior was born at this place and time: Salvation shall possess thy walls, and praise thy gates, etc. (Isaiah 60:18). And he added king to differentiate him from another Herod: for this Herod was surnamed Ascalonite, under whom Christ was born; but the other, who killed John, was the son of this Herod and was not a king.

But one may ask why Scripture makes mention of this time. It should be replied that it is for three reasons.

First, to show that the prophecy of Jacob was fulfilled: The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations (Genesis 49:10). Herod was, in fact, the first foreigner who reigned in Judea.

The second reason is that a greater sickness requires a greater and better doctor. At that time, the people of Israel were in very great distress under Gentile domination, and so they needed a very great comforter. For in their other afflictions, prophets had been sent to them. But now, because of the magnitude of the affliction, the Lord of the prophets Himself was sent to them: According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul (Psalms 93:19).

Next, the witnesses are introduced, where it says, Behold, there came wise men. They are described in three ways: by their profession, by their homeland, and by the place where they bore witness.

Concerning their profession, he says, Behold Magi. In common speech, Magi are called sorcerers; but in the Persian language, philosophers and wise men are called ‘Magi.’ These men indeed came to Jesus because they recognized that the glory of the wisdom they possessed came from Christ. They are, in fact, the firstfruits of the Gentiles, because they were the first Gentiles to come to Christ.

And so what is written in Isaiah is fulfilled, according to Augustine, by the coming of these men: For before the child knew to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians (Isaiah 8:4). For even before Christ spoke, He took away the strength of Damascus and the riches and spoils of Samaria—that is to say, idolatry. For these men cast off idolatry and offered gifts.

Moreover, it should be considered that some men came from the Jews to Christ, namely, the shepherds, and some from the Gentiles, namely, the Magi. For Christ Himself is the cornerstone, who made both one. And why did the Magi and the shepherds come to Christ? It was because shepherds are simpler, and the Magi (the former) were greater sinners. And so this was to show that Christ received both.

The Evangelist does not say how many Wise Men there were. However, judging from their gifts, it seems there were three kings, although these men symbolize many others: And the Gentiles shall walk in thy light (Isaiah 60:3).

Concerning the second point, namely, their homeland, he says, from the East. It should be noted that some explain from the East as referring to the territories of the East; but then how did they come in so few days? It is answered, as some say, that they came miraculously; others say that they had dromedaries. Chrysostom, nevertheless, says that the star appeared to them for two years before Christ’s birth, and that during this time, they prepared themselves and came to Jerusalem in two years and thirteen days.

However, it can be explained otherwise: that From the East refers to a certain region near Jerusalem on its east side. For these men are said to have been followers of Balaam, who said in Numbers 24:17, A star shall rise out of Jacob; and Balaam dwelt near the Promised Land on its east side.

Next, we hear of the place: They came to Jerusalem. But why did they come to Jerusalem? There are two reasons. The first is that it was the royal city; therefore, they were seeking the King of the Jews in the royal city. Likewise, this was done by Divine Providence, so that testimony to Christ might first be given in Jerusalem, that the prophecy in Isaiah 2:3 might be fulfilled: The law shall come forth from Sion and the word of the Lord from Jerusalem.

Their testimony is presented next, where it says, Where is he that is born? Here, three things are said: First, they announce the birth of the King; second, they bring forth the sign of the birth, where it says, We have seen his star; third, they profess a pious intention, where it says, And we are come to adore. Therefore, they say, Where is he?

Now it must be considered that these Wise Men are the firstfruits of the Gentiles, and they prefigure in themselves our own state.

For these men assume something, namely, the birth of Christ, and they seek something, namely, the place. And we indeed hold Christ by faith, but we seek something by hope, for we will see Him face to face: For we walk by faith, and not by sight (2 Corinthians 5:7).

But a question arises. Since they heard that a king was in Jerusalem, why did they say these things? For anyone who publicly declares another king in a king's city exposes himself to danger. But they were certainly doing this out of zealous faith. Thus, their actions proclaimed that intrepid faith about which it is written, Fear ye not them that kill the body (Matthew 10:28).

Then they propose a sign of this birth, saying, We have seen. Note that these words gave occasion for two errors. Certain men, such as the Priscillianists, said that all human actions are done and ruled by fate. And they support their view with this reference: For we have seen his star. Therefore, they argue, He was born under a star. Another error is that of the Manichaeans, who reject fate and consequently reject this Gospel, for they said that Matthew inserted fate into this Gospel. But both of these errors are refuted.

But before we proceed to the literal explanation, it is first necessary to examine what fate is, and how and why such beliefs should be rejected. Note, therefore, that we see many things in human affairs that happen accidentally and by chance. Thus, something may be by chance and fortuitous in reference to a lower cause, but not fortuitous in reference to a higher cause. It is as if a master sends three people to find someone, and none of them knows about the others. If they happen to meet, it is fortuitous to them. But if this meeting is referred to the master's intention, it is not fortuitous.

In accordance with this, there were two opinions about fate. Some said that these chance events could not be attributed to another, higher, controlling cause. And so they denied the existence of fate and, furthermore, denied all of Divine Providence. This was, according to Augustine, the opinion of Cicero. But we say that these chance events are to be attributed to a higher, controlling cause.

Also, the word ‘fate’ is derived from the verb for, fari, meaning, as it were, ‘something proclaimed’ or ‘spoken out.’ There are differing opinions about the source of this ordination. Some said that it comes from the power of celestial bodies. Therefore, they say that fate is nothing other than the arrangement of the stars. Others attribute these chance events to Divine Providence.

But one must deny that fate, understood in the first way (as the arrangement of stars), exists. For human acts are not governed by the arrangement of celestial bodies—a fact well-known today, as there are many convincing reasons for it. First, it is impossible for a corporeal power to act in a way superior to an incorporeal power, because nothing lower in the order of nature affects a superior nature.

Now, in the soul, there are certain powers elevated above the body. There are also certain powers attached to organs, namely, the sensitive and nutritive powers. And although celestial bodies do indeed directly affect lower bodies and modify them, they nevertheless accidentally affect the powers attached to the organs.

However, in powers not attached to organs, celestial bodies in no way affect them by compelling them, but only by inclining them. For example, we say a man is hot-tempered—that is, prone to anger—and this inclination may be from celestial causes, but his choice as such resides directly in his will.

Therefore, there can never be so strong a disposition in the human body that it actually overwhelms the judgment of free will. Hence, whoever would say that free will is necessarily subjected to celestial bodies might as well also claim that the senses do not differ from the intellect in any way.

Second, it would follow that all divine worship is worthless, because everything would then happen out of necessity. And thus, the governance of the state would also be destroyed, because it would not be fitting to take counsel, foresee anything, or the like.

Third, it would follow that we could attribute men’s evil behavior to God, which would dishonor Him, who is the Creator of the stars. Therefore, it is clear that to say this is completely contrary to the faith.

And thus, Gregory says, “Far be it from the hearts of the faithful that fate be said to be a real thing.” If, however, you wish Divine Providence to be called fate, then it is a real thing.

But, as Augustine says, because we ought to have nothing in common with unbelievers, we should not apply this name to it. Therefore, he says, “Correct the expression, keep the opinion.” Therefore, it cannot be said, We have seen the star, meaning a star on which His whole life depends. For, according to Augustine, the star would then not follow the One born; rather, Christ would be said to be the fate of the star, not the other way around.

It should also be noted that this star was not one of those originally created, which is evident from four things. First, this is evident from its motion, because no ordinary star moves from north to south.

The region of the Persians, from which these Wise Men came, is to the north. Moreover, other stars never stand still, but this one was not continually moving.

Third, this is evident from its timing, because no ordinary star shines during the day; but this one shed light during the day for the Wise Men. Fourth, this is evident from its position, because it was not in the firmament; this is clear because by means of it, these men precisely identified the house. Therefore, it must be said that this star was specially created for the service of Christ. And so he says, We have seen his star, that is, the one made for His service.

Now some say that this star was the Holy Spirit, who, just as He appeared above Christ at His baptism 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 Christ chose to be made known by the sign of a star, first, because it was fitting for Him. For He is the King of the heavens, and for that reason, He chose to be manifested by a heavenly sign: The heavens show forth the glory of God and the firmament declareth the work of his hands (Psalms 18:1).

Indeed, Christ was made known to the Jews by angels, through whom they had received the Law: The law was given by angels (Galatians 3:19). But He was made known to the Gentiles by a star, because they came to the knowledge of God through created things: The invisible things of God, by the things that are made, are clearly seen (Romans 1:20). Second, this was because it was appropriate for those to whom it was being shown, namely, the Gentiles, whose calling was promised to Abraham in the likeness of the stars: Look up to heaven and number the stars, if thou canst, etc. (Genesis 15:5).

Therefore, a sign occurred in the sky both at the Nativity and at the Passion, because this made Christ known to all the Gentiles. Likewise, it was appropriate for all people, because He is the Savior of all people. But he says, In the East, which is explained in two ways. According to Rabanus, it is thus: a star existing in Judea appeared to those Gentiles who were in the East. Or, that they saw a star while they were in the East. The latter is better. Hence, Behold the star which they had seen in the East, went before them (Matthew 2:9). Likewise, it is evident from this that this star, by its position, was near the earth, because otherwise it would not have identified the place. Therefore, it could not have been seen from such a remote region.

Afterward, their pious intention is set forth, where it says, And we came to adore Him.

Here two questions arise. For Augustine asks, “Were not these men curious, because whenever there was a sign through some star, they would seek a king who was born?” For this is foolishness.

But it should be replied that they did not render homage to an earthly king, but to a heavenly King, in whom Divine power was shown to be present. Otherwise, if they had sought an earthly king, they would have lost all their devotion when they found Him wrapped in swaddling clothes.

But Augustine again asks how they were able to know from the star that the God-man was born. And he replies that an angel revealed this to them. For He who showed them the star also sent an angel to reveal this. Pope Leo says that “just as their eyes were exteriorly being filled with the light of that star, so a divine ray was interiorly revealing.”

A third explanation is that these men were descendants of Balaam, who said, A star shall rise out of Jacob (Numbers 14:17). Therefore, they possessed knowledge about the star from his prophecy. And for that reason, seeing the star’s great brightness, they suspected that the heavenly King was born. And therefore, they were seeking Him. This relates to the passage, We are come to adore him. In this, what was written is fulfilled: And all kings of the earth shall adore him: all nations shall serve him (Psalms 71:11).