Delphi Complete Works of George Eliot (Illustrated) (709 page)
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Authors: George Eliot
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ow-ripin^ a name which was very common among his countrymen;
but because this name agreed in a remarkable manner with tlie path of life subsequently chosen by him as Messiah and (wr^p, it was not thought possible that tins coincidence could have been accidental.
Besides it seemed more appropriate that the name of the Messiah sliould have been determined by divine command tlian by human arbitration, and consequently the appointment of the name was ascribed to tlie same angel who had announced, the conception of Jesus.
* See Introduction.
•]• Perhaps as a precautionary measure to obviate objections on tlie part of the Jews.
(Amnion, Fortbildung 1, S. 2L7.)f Pirke R. Elu-ser, 33 : Sex tiommum nomma dicta sunf^ aniequam nasf’i’!\’iitur : Isaaci ne’mpe^ fsmaelis, Mosis^ Sa-lomom’^^ Josiw et nomcn re/fifi MC’.S-.SKC.
Bcn’schith raliba, sect. 1, lol. 3, 3.-(Schottgen, hor.r, r, s. 436.) : Sex ri’s pricvi.’nc’runt cn’atiuncm nninili : qua-darn ex illis creata; sunt, ni.inrir 1i.x Kt. thronus e’luri.r ; ali.c ascrndcriiiit in coi;’itationem (Dui) ut crcarcntur, ni
•]• Perhaps as a precautionary measure to obviate objections on tlie part of the Jews.
(Amnion, Fortbildung 1, S. 2L7.)f Pirke R. Elu-ser, 33 : Sex tiommum nomma dicta sunf^ aniequam nasf’i’!\’iitur : Isaaci ne’mpe^ fsmaelis, Mosis^ Sa-lomom’^^ Josiw et nomcn re/fifi MC’.S-.SKC.
Bcn’schith raliba, sect. 1, lol. 3, 3.-(Schottgen, hor.r, r, s. 436.) : Sex ri’s pricvi.’nc’runt cn’atiuncm nninili : qua-darn ex illis creata; sunt, ni.inrir 1i.x Kt. thronus e’luri.r ; ali.c ascrndcriiiit in coi;’itationem (Dui) ut crcarcntur, ni
BIRTH AND EAELT LIFE OF JESUS.
§ 34.
THE MAGI AND THEIE STAE--THE FLIGHT INTO EGYPT AND
THE MAGI AND THEIE STAE--THE FLIGHT INTO EGYPT AND
THE MUEDEE OF THE CHILDEEN IN BETHLEHEM--CEITICI8M OF THE
SUPEANATUEALISTIC VIEW.
IN the Gospel of Matthew also we have a narrative of the Messiah’s entrance into the world; it differs considerably in detail from tliat of Luke, which we have just examined, but in the former part of the two accounts there is a general similarity (Matt. ii. 1 ft.).
The object of both narratives is to describe the solemn introduction of the Messianic infant, tlie heralding of his birth undertaken by heaven itself, and his first reception among men.*
In both, attention is called to the new-born Messiah by a celestial phenomenon;
In both, attention is called to the new-born Messiah by a celestial phenomenon;
according to Luke, it is an angel clothed in brightness, according to Matthew, it is a star. As tlie apparitions arc different, so accordingly are the recipients; tlie angel addresses simple shepherds; the star is discovered by eastern magi, who are able to interpret for themselves tlie voiceless sign.
Both parties are directed to Bethlehem;
Both parties are directed to Bethlehem;
the shepherds by tlie words of the angel, tlie magi by tlie instructions they obtain in Jerusalem; and both do homage to tlie infant; the poor shepherds by singing hymns of praise, the magi by costly presents from their native country. But from this point the two narratives begin to diverge widely. In Luke all proceeds happily;
the shepherds return with gladness in their hearts, the child experiences no molestation, he is presented in tlie temple on the appointed day, thrives and grows up in tranquillity. In Matthew, on the contrary, affairs take a tragical turn. The inquiry of tlie wise men in Jerusalem concerning the new-born King of the Jews, is the occasion of a murderous decree on the part of Herod against the children of Bethlehem, a danger from which the infant Jesus is rescued only by a sudden flight into Egypt, whence lie and his parents do not return to tlie Holy Land till after the death of Herod.
Thus we have here a. double proclamation of the Messianic child:
we might, however, suppose that tlie one by tlie angel, in Luke, would announce the birth of the Messiah to” the immediate neighbourhood ; the other, by means of the star, to distant lands. But as according to Matthew, the birth of Jesus became known at Jerusalem, which was in tlie immediate vicinity, by means of the star;
if this representation be historical, that of Luke, according to which the shepherds were the first to spread abroad with praises to God (v. 17, 20.), tliat which liad been communicated to them as glad tidings for all people (v. 10.), cannot possibly be correct.
So, on the other hand, if it be true tliat the birth of Jesus was made known in tlie neighbourhood of Bethlehem as Luke states, by an angelic communication to the shepherds, Mattliew must be in error wlicn lie represents the first intelligence of tlie event as subsequently brought to Jerusalem (which is only from two to three liours distant from Bethlehem) by the magi. But as we have recognized many indications of tlie unhistorical character of the announcement bv tlie
So, on the other hand, if it be true tliat the birth of Jesus was made known in tlie neighbourhood of Bethlehem as Luke states, by an angelic communication to the shepherds, Mattliew must be in error wlicn lie represents the first intelligence of tlie event as subsequently brought to Jerusalem (which is only from two to three liours distant from Bethlehem) by the magi. But as we have recognized many indications of tlie unhistorical character of the announcement bv tlie
THE LIFE OF JESL’S.
shepherds given in Luke, tlie ground is left clear for that of Matthew, which must be judged of according to its inherent credibility.
Our narrative commences as if it were an admitted fact, that astrologers possessed the power of recognizing a star announcing tlic birth of tlic Messiah. That eastern magi should have knowledge of a King of tlie Jews to whom they owed religions homage might indeed excite our surprise; but contenting ourselves here with rein ark ing, that seventy years later an expectation did prevail in tlic east tliat a ruler of tlie world would arise from among the Jewish people,’* we pass on to a yet more weighty difficulty. According to tills narrative it appears, that astrology is right wlien it asserts tliat the birth of great men and important rcvohvf-ions in human affairs are indicated by astral phenomena; an opinion long since consigned to tlie region of superstition. It ig therefore to be explained, how tills deceptive science could in tins solitary instance prove true, though in no other case arc its inferences to be relied on.
Tlic most obvious explanation, from tlic orthodox point of view, is an appeal to tlic supernatural intervention of God; who, in tills particular instance, in order to bring tlie distant magi unto Jesus, accommodated himself to their astrological notions, and caused the anticipated star to appear. But the adoption of tills expedient involves very serious consequences.
For tlic coincidence of the remarkable sequel with tlie astrological prognostic could not fail to strengthen tlic belief, not only of tlie magi and their fellow-countrymen, but also of tlie Jews and Christians wlio were acquainted witli tlie circumstances, in tlic spurious science of astrology, thereby creating incalculable error and mischief. 1f therefore it be ‘inadvisable to admit an extraordinary divine intervention,f and if the position tliat in tlic ordinary course of nature, important occurrences on this earth arc attended by cliangcs in tlie heavenly bodies, be abandoned, the only remaining explanation lies in tlie supposition of an accidental coincidence.
But to appeal to chance is in fact cither to say nothing, or to renounce the supranaturalistic point of view.
For tlic coincidence of the remarkable sequel with tlie astrological prognostic could not fail to strengthen tlic belief, not only of tlie magi and their fellow-countrymen, but also of tlie Jews and Christians wlio were acquainted witli tlie circumstances, in tlic spurious science of astrology, thereby creating incalculable error and mischief. 1f therefore it be ‘inadvisable to admit an extraordinary divine intervention,f and if the position tliat in tlic ordinary course of nature, important occurrences on this earth arc attended by cliangcs in tlie heavenly bodies, be abandoned, the only remaining explanation lies in tlie supposition of an accidental coincidence.
But to appeal to chance is in fact cither to say nothing, or to renounce the supranaturalistic point of view.
But tlic orthodox view of tills account not only sanctions the false science of astrology, but also confirms tlie false interpretation of a passage in tlie prophets. For as tlie magi, following their star, proceed in the rig-lit direction, so the chief priests and scribes of Jerusalem whom Ilerod, on learning tlie arrival and object of tlie magi, summons before him and questions concerning tlie birth-place of the King of tlic Jews, interpret tlie passage in Micah v. 1. as signifying that tlie Messiali sliould be born in Bethlehem; and to this signification tlie event corresponds. Now such an application of tlie above
* Josepli, B. J. vi. vi. 4 : Tacit. Histor. v. 13; Sueton. Vespas. 4. All tlie extant allusions to tile existence of such a hope at the era of Christ’s birth, relate only in an indeterminate manner to a rnler of the world. Virg. Eclog. 4; Sueton. Octav. 94.f la saying tliat it is inadmissible to suppose a divine intervention directly tending to countenance superstition, I refer to what is called immediate intervention. In tlic doctrine of
BIKTII AND EAKLY LIFE OF JESUS.
passage can only be made by forcing tlie words from tlieir true meaning and from all relation with the context, according to the well-known practice of tlie rabbins. For independently of tlic question whether or not under tlie word ^’3’ia in the passage cited, the Messiah be intended, the entire context shows tlie meaning to be, not tliat tlie expected governor wlio was to come forth out of Bethlehem would actually be born in that city, but only tliat lie would be a descendant of David, whose family sprang from Bethlehem.*
TIius allowing the magi to have been rightly directed by means of tlie rabbinical exegesis of tlie oracle, a false interpretation must hayc hit on tlie truth, either by means of divine intervention and accommodation, or by accident.
Tlie judgment pronounced in the case of the star is applicable here also.
Tlie judgment pronounced in the case of the star is applicable here also.
After receiving the above answer from the Sanhedrim, Ilerod summons tlie magi before him, and his first question concerns tlie time at which tlie star appeared (v. 7.). Why did lie wisli to know this?f Tlic 16th verse tells us; tliat he might thereby calculate tlie age of tlic Messianic cliild, and thus ascertain up to wliat age it would be necessary for him to put to deatli tlie. children of Bethlehem, so as not to miss the one announced by the star.
But tills plan of murdering all the children of Bethlehem up to a certain age, tliat lie might destroy the one likely to prove fatal to tlic interests of his family, was not conceived by Ilerod until after the magi liad disappointed his expectation that they would return to Jerusalem;
But tills plan of murdering all the children of Bethlehem up to a certain age, tliat lie might destroy the one likely to prove fatal to tlic interests of his family, was not conceived by Ilerod until after the magi liad disappointed his expectation that they would return to Jerusalem;
a deception which, if we may ]udge from his violent anger on account of it (v. 16) Herod liad by no means anticipated.
Prior to flits, according to v. 8, it had been his intention to obtain from the magi, on their return, so close a description of tlic cliild, his dwelling and circumstances, that it would be easy for him to remove Ills infantine rival without sacrificing any oilier life. It was not until he had discovered the stratagem of the magi, that he was obliged to have recourse to the more violent measure for tlie execution of which it was necessary for him to know tlie time of the star’s appearance, j:
Prior to flits, according to v. 8, it had been his intention to obtain from the magi, on their return, so close a description of tlic cliild, his dwelling and circumstances, that it would be easy for him to remove Ills infantine rival without sacrificing any oilier life. It was not until he had discovered the stratagem of the magi, that he was obliged to have recourse to the more violent measure for tlie execution of which it was necessary for him to know tlie time of the star’s appearance, j:
How fortunate for him, then, tliat lie liad ascertained this time before he liad decided on tlie plan tliat made the information important;
but liow inconceivable tliat he sliould make a point which was only indirectly connected with his original project, the subject of his first and most eager interrogation (v. 7.)!
Herod, in tlie second place, commissions the magi to acquaint.
themselves accurately witli all tliat concerns tlie royal infant, and to impart tlieir knowledge to him on tlieir return, tliat lie also may go and tender Ills liomage to tlie child, that is, according to his real meaning, take sure measures for putting him to death (v. 8.). Such
* Paulns and Ue Wette, exeg. ITandb. in loc.
f According to Hoffmann (p. 256), tliat he might control tlie assertion of tlie magi by inquiring of his own astrologers, whether they had seen tlie star at the same time. ‘1 his is not merely unsupported by tlie text-it is in direct contradiction to it, for we are there told tliat Herod at once gave trrrilied credence to the ni;igi.^ Fritzsche, in loc. antiv auvs-rniniwrf^ nuns’, m,i,,ns sin n,t »» .-..
f According to Hoffmann (p. 256), tliat he might control tlie assertion of tlie magi by inquiring of his own astrologers, whether they had seen tlie star at the same time. ‘1 his is not merely unsupported by tlie text-it is in direct contradiction to it, for we are there told tliat Herod at once gave trrrilied credence to the ni;igi.^ Fritzsche, in loc. antiv auvs-rniniwrf^ nuns’, m,i,,ns sin n,t »» .-..
160 THE LIFE OF JESUS.
a proceeding on the part of an astute monarch like Herod lias long been lield improbable.* Even if he hoped to deceive the magi, while in conference with them, by adopting tills friendly mask, lie must necessarily foresee that others would presently awaken them to the probability that lie harboured evil designs against the cliild, and thus prevent them from returning according to his injunction.
He min;ht conjecture that tlie parents oflhc child on hearing of the ominous interest taken in him. by the king, would seek Ilia safety by flight, and finally, that those inhabitants of Bethlehem and its environs wlio cherished Messianic expectations, would be not a little confirmed in them by tlic arrival of the magi. On all these grounds, Herod’s only prudent measure would have been either to detain the magi in Jerusalem,f and in the meantime by means of secret emissaries to dispatch tlie cliild to whom sucli peculiar liopes were attached, and who must have been easy of discovery in the little village of Bethlehem: or to have given the magi companions who, so soon as the child was found, might at once have put an end to his existence.Even Olshausen thinks that these strictures are not groundless, and his best defence against them is tlie observation that tlie histories of all ages present unaccountable instances of forgetfulness-a proof that the course of human events is guided by a supreme hand. When tlie supcrnaturalist invokes tlie supreme hand in the case before us, he must suppose that God himself blinded Herod to the surest means of attaining his object, in order to save tlie Messianic child from a premature death. But the other side of this divine contrivance is, that instead of the one child, many others must die.
There would be nothing to object against such a substitution in this particular case, if it could be proved that there was no oilier possible mode of rescuing Jesus from a fate inconsistent with tlie scheme of human redemption. But if it be once admitted, that God interposed snpernaturally to blind the mind of Herod and to suggest to the magi that they should not return to Jerusalem, we are constrained to ask, why did not God in the first instance inspire the magi to shun Jerusalem and proceed directly to Bethlehem, whither Herod’s attention would not then have been so immediately attracted, and thus tlie disastrous sequel perhaps have been altogether avoided ?{ The supranaturalist has no answer to this question but tlie old-fashioned argument that it was good for tlie infants to die, because they were thus freed by transient suffering from much misery, and more especially from the danger of sinning against Jesus with the unbelieving Jews ; whereas now they had the honour of losing their lives for the sake of Jesus, and thus of ranking as martyrs, and so forth.§
There would be nothing to object against such a substitution in this particular case, if it could be proved that there was no oilier possible mode of rescuing Jesus from a fate inconsistent with tlie scheme of human redemption. But if it be once admitted, that God interposed snpernaturally to blind the mind of Herod and to suggest to the magi that they should not return to Jerusalem, we are constrained to ask, why did not God in the first instance inspire the magi to shun Jerusalem and proceed directly to Bethlehem, whither Herod’s attention would not then have been so immediately attracted, and thus tlie disastrous sequel perhaps have been altogether avoided ?{ The supranaturalist has no answer to this question but tlie old-fashioned argument that it was good for tlie infants to die, because they were thus freed by transient suffering from much misery, and more especially from the danger of sinning against Jesus with the unbelieving Jews ; whereas now they had the honour of losing their lives for the sake of Jesus, and thus of ranking as martyrs, and so forth.§
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