Lecture 3 Lectio 3 Adoration of the Magi Adoratio Magi ^2:9 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. [n. 191] ^2:9 Qui, cum audissent regem, abierunt. Et ecce stella, quam viderant in oriente, antecedebat eos, usque dum veniens staret supra ubi erat puer. [n. 191] ^2:10 And seeing the star they rejoiced with exceedingly great joy. [n. 195] ^2:10 Videntes autem stellam, gavisi sunt gaudio magno valde. [n. 195] ^2:11 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. [n. 196] ^2:11 Et intrantes domum, invenerunt puerum cum Maria matre eius; et procidentes adoraverunt eum, et apertis thesauris suis obtulerunt ei munera, aurum, thus, et myrrham. [n. 196] ^2:12 And having received an answer in sleep that they should not return to Herod, they went back another way into their country. [n. 202] ^2:12 Et responso accepto in somnis ne redirent ad Herodem, per aliam viam reversi sunt in regionem suam. [n. 202] 191. Above, the Evangelist set down one of the magi’s motives, namely Herod’s persuasion; here he sets down the magi’s other motive for seeking Christ, namely the guidance of the star. And concerning this, he does two things: 191. Supra Evangelista posuit unum motivum magorum, scilicet persuasionem Herodis, hic ponit aliud motivum magorum ad inquirendum Christum, scilicet ducatum stellae; et circa hoc duo facit: for first, he sets down the guidance of the star; primo enim ponit ducatum stellae; second, the joyful effect of this guidance, at and seeing the star they rejoiced with exceedingly great joy. secundo effectum laetitiae huius ducatus, ibi videntes autem stellam, gavisi sunt gaudio magno valde. And note that the star accomplished the first by its own motion, because it led the magi directly to Christ; likewise, it pointed to the child’s place by its own location, at until it came and stood over where the child was. Et nota, quod stella primum exequitur suo motu, quia directe ducebat magos ad Christum; item manifestat suo statu pueri locum, ibi usque dum veniens staret supra ubi erat puer. 192. Hence as regards the first, he said, went before them. 192. Unde quantum ad primum dixit antecedebat eos. And from the fact that it says, behold the star, which they had seen in the east, went before them, one is given to understand that when the magi turned aside into Jerusalem, the star disappeared; but when they withdrew from Herod, it appeared. Ex hoc autem quod dicit ecce stella, quam viderant in oriente, antecedebat eos, datur intelligi quod quando magi declinaverunt in Ierusalem, stella disparuit; recedentibus autem ab Herode, apparuit. Now, it disappeared for three reasons. First, for the confounding of the Jews, for while they were instructed in the law so that they might seek Christ, and the gentiles were not instructed, yet the gentiles sought, and the Jews scorned. Hence it is fulfilled that the nations that did not know you will run to you (Isa 55:5). Disparuit autem propter tria. Primo propter confusionem Iudaeorum, qui cum instructi essent in lege, ut Christum quaererent, et gentes non essent instructae, tamen gentes quaerunt, et Iudaei contemnunt. Unde impletur illud Is. LV, 5: gentes quae te non cognoverunt, ad te current. Second, for the instruction of the magi; for the Lord wished to show himself to them not only through a star, but also through the law, so that the knowledge of the law might be joined to the knowledge of creatures. In the mouth of two or three witnesses every word will stand (Deut 19:15). To the law rather, and to the testimony (Isa 8:20). Secundo propter magorum instructionem: non enim solum per stellam Dominus voluit se eis manifestare, sed etiam per legem, ut sic adiungeretur cognitioni creaturarum cognitio legis. In ore duorum vel trium testium stabit omne verbum, Deut. XIX, 15. Is. VIII, 20: ad legem magis et ad testimonium. Third, for our instruction. And we are instructed about two things, according to the Gloss. First, that he who seeks human help will be forsaken by the divine. For it is unlawful to seek after human help by not seeking divine; woe to them that go down to Egypt for help, trusting in horses, and putting their 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 (Isa 31:1). Second, we are instructed about this, that we who are faithful should not seek signs, as do those who seeing the star . . . rejoiced; but we ought to be content with the teaching of the prophets, because signs are given to those who do not believe. Tertio propter instructionem nostram. Et instruimur de duobus, secundum Glossam. Primo quod qui humanum auxilium quaerunt, deseruntur a divino. Illicitum est enim humanum auxilium quaerere, non quaerendo divinum; Is. XXXI, 1: vae qui descenditis in Aegyptum ad auxilium, in equis sperantes, habentes fiduciam super quadrigis, quia multae sunt, et super equitibus, quia praevalidi nimis, et non sunt confisi super Sanctum Israel et Dominum non requisierunt. Secundo instruimur quantum ad hoc, quod nos, qui fideles sumus, non debemus quaerere signa, sicut isti, qui videntes stellam gavisi sunt etc.; sed debemus esse contenti doctrinis prophetarum, quia signa data sunt infidelibus. 193. There is also a twofold mystery in this. For the star signifies Christ; I am the root and stock of David, the bright and morning star (Rev 22:16). Hence by this star we can understand the grace of God, which we lose when we approach Herod, i.e., the devil; for you were heretofore darkness, but now light in the Lord (Eph 5:8). 193. In hoc etiam est duplex mysterium. Stella enim significat Christum; Apoc. ult., 16: ego sum radix David, stella splendida et matutina. Unde per istam stellam intelligere possumus gratiam Dei, quam amittimus, cum ad Herodem, idest diabolum, accedimus; Eph. V, 8: eratis aliquando tenebrae, nunc autem lux in Domino. Similarly, when we withdraw from Herod, i.e., from the devil, we find the star, i.e., the grace of Christ; as in Exodus, where it says that the Lord went before Israel in the appearance of fire when they went up out of Egypt (Exod 13:21). And here he went before in the appearance of a star. Item, cum ab Herode, idest diabolo, recedimus, stellam, idest Christi gratiam, invenimus: simile Ex. XIII, 21, ubi dicitur, quod Dominus praecedebat Israel, quando exivit de Aegypto, in specie ignis et cetera. Hic autem praecedebat in specie stellae. 194. Until it came and 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 picked out the house of the child. Another, that the star, having fulfilled its duty, was resolved back into its matter. 194. Usque dum veniens staret supra ubi erat puer. Duo intelligimus hic. Unum quod ista stella non erat multum alta, quia aliter non discrevissent domum pueri. Aliud quod stella completo officio suo redacta est in suam materiam. Where the child was. He calls him a child frequently, so that you may know that it is he of whom it is said: a child is born to us (Isa 9:6). Ubi erat puer. Frequenter puerum vocat, ut scias illum esse de quo dicitur Is. IX, 6: puer natus est nobis. 195. Next, the effect of this guidance is set down with regard to the magi. Hence, and seeing the star they rejoiced. They rejoiced because of hope, which they had regained. For they were afraid of losing what they hoped for, because they came from a far distant place; rejoicing in hope (Rom 12:12). Again he adds with joy; for some men rejoice, and yet do not rejoice, because human happiness is not perfect joy; mourning takes hold of the end of joy (Prov 14:13). But true and perfect joy is about God; I will greatly rejoice in the Lord, and my soul will be joyful in my God (Isa 61:10). Third, he adds great, because these men already knew great things about God, namely that God was incarnate, and very merciful; rejoice, and praise, O habitation of Zion: for great is he that is in the midst of you, the Holy One of Israel (Isa 12:6). Fourth, he adds exceedingly, because they rejoiced intensely, for they had regained what they had lost; so I say to you, there will be joy before the angels of God upon one sinner doing penance (Luke 15:10). 195. Consequenter ponitur effectus ducatus huius quantum ad magos. Unde videntes autem stellam gavisi sunt et cetera. Gavisi sunt propter spem, quam recuperaverunt. Timebant enim, quia de longinquis partibus venerunt, amittere quod sperabant; Rom. XII, v. 12: spe gaudentes. Item addit gaudio; aliqui enim gaudent, et non gaudent, quia laetitia humana non est perfectum gaudium; Prov. XIV, 13: extrema gaudii luctus occupat. Verum autem et perfectum gaudium de Deo est; Is. LXI, 10: gaudens gaudebo in Domino, et exultabit anima mea in Deo meo. Tertio addit magno, quia isti magna iam cognoscebant de Deo, quia Deum incarnatum, et multum misericordem; Is. XII, 6: exulta et lauda, habitatio Sion, quia magnus in medio tui Sanctus Israel. Quarto addit valde, quia intense gaudebant; recuperaverant enim quod amiserant; Luc. XV, 10: gaudium erit angelis Dei et cetera. 196. Next, he treats of the finding of the child. Hence, and entering into the house, they found the child. And he touches upon three things: the house, which, if it be asked what sort it was, Luke makes it clear (Luke 2:7). Likewise, if it be asked what sort of child they found, He differed in nothing from other children, as the saints say. As regards appearance, he did not speak, he seemed weak, and so on. Again, if it be asked what sort of mother they found, it is responded, such as is the wife of a carpenter. 196. Consequenter agitur de inventione pueri. Unde et intrantes domum, invenerunt puerum. Et tangit tria: domum, quae, si quaeratur qualis erat, ostenditur Luc. II, 7. Item si quaeratur qualis puer, in nullo ab aliis differebat, sicut dicunt sancti. Quantum ad apparentiam, non loquebatur, infirmus videbatur, et huiusmodi. Item si quaeratur qualis mater, respondetur, qualis est uxor carpentarii. And I say this because if these men had come seeking an earthly king, they would have been scandalized by seeing these things; but seeing worthless things, and considering the things most high, they were moved to admiration, and adored him. And this is and falling down they adored him. Et hoc ideo dico, quia si isti quaesivissent regem terrenum, videndo ista scandalizati fuissent; sed videntes vilia, et considerantes altissima, moti sunt ad admirationem, et adoraverunt eum. Et hoc est et procidentes adoraverunt eum. But why is no mention made of Joseph? One should say that it happened by divine providence that he was not there, lest these men who were the first-fruits of the gentiles be given the suspicion of a misformed opinion. Sed quare non fit mentio de Ioseph? Dicendum quod divina dispensatione factum est quod non adesset, ne istis qui primitiae gentium erant, daretur suspicio pravae opinionis. 197. Next, he touches upon the reverence which they showed to the child, at and falling down. 197. Consequenter tangitur reverentia quam exhibuerunt ad puerum, ibi et procidentes. And it was threefold: in adoring, in offering, and in obeying. Et fuit triplex: in adorando, offerendo et obediendo. 198. So he says, and falling down, they adored him, as God hidden in man; before him the Ethiopians will fall down (Ps 71:9). 198. Dicit ergo et procidentes adoraverunt eum, tamquam Deum in homine latentem; Ps. LXXI, 9: coram illo procident Aethiopes. 199. Again, they showed reverence by offering; hence, and opening their treasures. For it was customary among the Persians that they always adored with gifts; and this is and opening their treasures, they offered him gifts: gold, frankincense, and myrrh. The kings of Tharsis and the islands will offer presents: the kings of the Arabians and of Saba will bring gifts (Ps 71:10). All they from Saba will come, bringing gold and frankincense: and showing forth praise to the Lord (Isa 60:6). 199. Item offerendo, reverentiam exhibuerunt; unde et apertis thesauris suis. Consuetudo enim erat apud Persas, quod semper cum munere adorabant; et hoc est et apertis thesauris suis, obtulerunt ei munera, aurum, thus et myrrham. Ps. LXXI, 10: reges Tharsis et insulae munera offerent, reges Arabum et Saba dona adducent. Is. LX, 6: omnes de Saba venient, aurum et thus deferentes, et laudem Domino annuntiantes. 200. Mystically, one should consider that these men did not open their treasures on the way, but first opened their treasures when they came to Christ; similarly, we should not make our goods seen on the way. Hence this is reproached below, concerning the virgins (Matt 25:1–12), and it is said: the kingdom of heaven is like a treasure hidden in a field. Which a man, having found it, hides, and out of joy goes, and sells all that he has, and buys that field (Matt 13:44). 200. Mystice considerandum est quod isti non in via, sed tunc primo aperuerunt thesaurum, quando venerunt ad Christum: similiter nos bona nostra in via non debemus manifestare. Unde reprehenditur hoc inf. XXV de virginibus, et XIII, 44 dicitur: simile est regnum caelorum thesauro abscondito in agro, quem qui invenit homo abscondit, et prae gaudio illius vadit, et vendit universa quae habet et emit agrum illum. 201. They offered him gifts. Some give a literal reason for these gifts, and they say that they found three things: a dirty house, a weak child, and the mother a pauper. And so they offered gold for the sustenance of the mother, myrrh for the sustenance of the child’s members, and frankincense to take away the smell. 201. Obtulerunt ei munera et cetera. Aliqui assignant rationem istorum munerum litteralem et dicunt isti, quod tria invenerunt: domum sordidam, puerum infirmum, et matrem pauperem. Et ideo obtulerunt aurum ad sustentationem matris, myrrham ad sustentationem membrorum pueri, thus ad tollendum foetorem. But it should be said that something is set out mystically here, and these three things are referred more to those three things which we ought to offer, namely faith, action, and contemplation. Sed dicendum, quod aliquid mystice hic praetenditur, et potius ista tria ad tria referuntur, quae offerre debemus, sc. fidem, actionem et contemplationem. As regards faith, in two ways: first as regards those things which come together in Christ. Clearly, the royal dignity; a king will reign, and he will be wise (Jer 23:5); and so in tribute they offered gold. The greatness of the priesthood; and so they offered frankincense in sacrifice. The mortality of a man; and so they offered myrrh. Similarly, as regards the faith of the Trinity, because the persons of the Trinity are indicated in us. Quantum ad fidem dupliciter: primo quantum ad ea, quae in Christo concurrunt. Scilicet regia dignitas; Ier. XXIII, 5: regnabit rex, et sapiens erit etc.; et ideo in tributum obtulerunt aurum. Sacerdotii magnitudo; et ideo thus in sacrificium. Hominis mortalitas; et ideo myrrham. Item quantum ad fidem Trinitatis, quia designantur in nobis personae Trinitatis. Second, they can be referred to our action. For wisdom can be indicated through gold; if you . . . will dig for her as for a treasure: then you will understand the fear of the Lord (Prov 2:4). Through frankincense, devoted prayer; let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice (Ps 140:2). Through myrrh, the mortification of the body: mortify therefore your members which are upon the earth (Col 3:5); my hands dropped with myrrh (Song 5:5). Secundo possunt referri ad actionem nostram. Per aurum enim potest signari sapientia; Prov. II, 4: si quasi thesauros effoderis illam, tunc intelliges timorem Domini. Per thus oratio devota; Ps. CXL, 2: dirigatur, domine, oratio mea, sicut incensum in conspectu tuo et cetera. Per myrrham mortificatio carnis: Col. III, 5: mortificate membra, quae sunt super terram; Cant. V, 5: manus meae distillaverunt myrrham. And as regards contemplation, by these three can be signified the three senses of Sacred Scripture, namely the literal sense, under which are comprehended the allegorical, the anagogical, and the moral; or the three parts of philosophy, namely moral, logic, and natural; for we ought to use all these for the service of God. Quantum autem ad contemplationem, per ista tria possunt significari vel tres sensus Sacrae Scripturae, scilicet litteralis, sub quo comprehenditur allegoricus, anagogicus et moralis; vel tres partes philosophiae, scilicet moralis, logica et naturalis: omnibus enim his debemus uti ad servitium Dei. 202. 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 country. 202. Consequenter ponitur quomodo reverentiam exhibuerunt in obediendo. Unde et responso accepto in somnis, ne redirent ad Herodem, per aliam viam reversi sunt in regionem suam. But how did they who did not ask a question receive an answer? Sed quomodo responsum acceperunt qui non interrogaverunt? But it should be said that the Lord sometimes responds to a mental question, and these men were asking interiorly what would please God concerning the return; why do you cry to me? (Exod 14:15). Sed dicendum quod Dominus respondet aliquando interrogationi mentali, et isti intus quaerebant quid placeret Deo de reversione; Ex. XIV, 15: quid clamas ad me?