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The first propounders of this opinion were so unsuccessful in its illustration, that they never liberated themselves from the sphere of tlie natural interpretation, wliicli they sought to transcend. Arabian mercliants (thinks Krug, for example) coming by chance to Bethlehem, met witli tlie parents of Jesus, and learning tliat they were strangers in distress, (according to Matthew tlie parents of Jesus were not strangers in Bethlehem,) made them presents, uttered many good wishes for their child, and pursued their journey. When subsequently, Jesus was reputed to be the Messiah, the incident was remembered and embellished with a star, visions, and believing homage. To these were added the flight into Egypt and tlie infanticide ; tlie latter, because tlie above incident was supposed to have had some effect on Herod, wlio, on other grounds than those alleged in the text, liad caused some families in Bethlehem to be put to death; tlie former, probably because Jesus liad with some unknown object, actually visited Egypt at a later period.*
In this as in tlie purely naturalistic interpretation, there remain as so many garb, tlie arrival of some oriental travellers, the flight into Ea;ypt, and the massacre in Bethlehem; divested, however, of the marvellous garb witli which they are enveloped in the evangehcal narrative.
In this unadorned form, these occurrences arc held to be intelligible and such as might very probably happen, but in point of fact they are more incomprchcnaible even than when viewed through tlio medium of orthodoxy, for witli their supernatural embellishments vanishes the entire basis on wliicli they rest. Matthew’s narrative adequately accounts for tlie relations between the men of the east and tlie parents of Jesus; this attempt at mythical exposition reduces them to a wonderful chance. The massacre at
In this unadorned form, these occurrences arc held to be intelligible and such as might very probably happen, but in point of fact they are more incomprchcnaible even than when viewed through tlio medium of orthodoxy, for witli their supernatural embellishments vanishes the entire basis on wliicli they rest. Matthew’s narrative adequately accounts for tlie relations between the men of the east and tlie parents of Jesus; this attempt at mythical exposition reduces them to a wonderful chance. The massacre at
* L’clier formcllc oiler CrenctiEsche Erklarungcn dur Wunder.
In IIenkr’s Musrura, 1, 3, 3i)i) tl’.
hiliiil.tr cs-iiivs seu in the Abhanillungeii tiber die hiiiden ersten Kapitel dea Matthaiia und Lukas. in lienkii’s Magazin, 5, 1, HI it’., and in Matthni, Keli^iunsyl. der
In IIenkr’s Musrura, 1, 3, 3i)i) tl’.
hiliiil.tr cs-iiivs seu in the Abhanillungeii tiber die hiiiden ersten Kapitel dea Matthaiia und Lukas. in lienkii’s Magazin, 5, 1, HI it’., and in Matthni, Keli^iunsyl. der
BIETH AND EAKLY LIFE OF JESUS.
Bethlehem has, in the evangelical narrative, a definite cause; here, we are at a loss to understand how Herod came to ordain such an enormity; so, tlie journey into Egypt wliicli liad so urgent a motive according to Matthew, is on tins scheme of interpretation, totally inexplicable. It may indeed be said: tliese events had their adequate causes in accordance witli the regular course of tilings, but Matthew lias withheld tills natural sequence and given a miraculous one in its stead. But if the writer or legend be capable of environing occurrences with fictitious motives and accessory circumstances, either the one or the other is also capable of fabricating tlie occurrences themselves, and this fabrication is tlie more probable, the more clearly we can show that tlie legend had an interest in depicting such occurrences, though tlicy liad never actually taken place.
Tills argument is equally valid against the attempt, lately made from tlie supranaturalistic point of view, to separate the true from the false in tlie evangelical narrative. In a narrative like tills, says Ncander, we must carefully distinguish tlie kernel from tlie sliell, the main fact from immaterial circumstances, and not demand the same degree of certitude for all its particulars. That tlie magi by their astrological researches were led to anticipate tlie birth of a Saviour in Judea, and hence journeyed to Jerusalem that they might offer him their homage, is, according to him, tlie only essential and certain part of tlie narrative. But how, when arrived in Jerusalem, did they learn tliat the cliild was to be bom in Bethlehem ?From Herod, or by some oilier means?
On this point Ncander is not equally willing to guarantee tlie veracity of Matthew’s statements, and lie regards it as unessential. Tlie magi, lie continues, in so inconsiderable a place as Bethlehem, might be guided to tlie cliild’s dwelling by many providential arrangements in tlie ordinary course of events; for example, by meeting witli tlie shepherds or other devout persons who liad participated in the great event. When however they liad once entered tlie house, they might represent the circumstances in the astrological guise witli which their minds were the most familiar.Ncander awards to historical character to the flight into Egypt’and the infanticide.*
By tills explanation of the narrative, only its lieavicst difficulty, namely, tliat tlie star preceded the magi on their way and paused above a single house, is in reality thrown overboard; tlie other difficulties remain. But Ncander has renounced unlimited confidence in tlie veracity of tlie evangelist, and admitted tliat a part of his narrative is unhistorical. If it be asked how tar tills unhistorical portion extends, and wliat is its kindwhether tlie nucleus around which legend lias deposited its crystallizations be historical or ideal,-it is easy to show tliat tlie few and.
On this point Ncander is not equally willing to guarantee tlie veracity of Matthew’s statements, and lie regards it as unessential. Tlie magi, lie continues, in so inconsiderable a place as Bethlehem, might be guided to tlie cliild’s dwelling by many providential arrangements in tlie ordinary course of events; for example, by meeting witli tlie shepherds or other devout persons who liad participated in the great event. When however they liad once entered tlie house, they might represent the circumstances in the astrological guise witli which their minds were the most familiar.Ncander awards to historical character to the flight into Egypt’and the infanticide.*
By tills explanation of the narrative, only its lieavicst difficulty, namely, tliat tlie star preceded the magi on their way and paused above a single house, is in reality thrown overboard; tlie other difficulties remain. But Ncander has renounced unlimited confidence in tlie veracity of tlie evangelist, and admitted tliat a part of his narrative is unhistorical. If it be asked how tar tills unhistorical portion extends, and wliat is its kindwhether tlie nucleus around which legend lias deposited its crystallizations be historical or ideal,-it is easy to show tliat tlie few and.
vague data wliicli a le;s lenient criticism tlian that of Neander can admit as historical, are far less adapted to give birth to our narrative, than the very precise circle of ideas and types wliicli we are about to exhibit.
THE LIFE OF JESUS.
§. 36. THE PURELY MYTHICAL EXPLANATION OF THE NARRATIVE
CONCERNING THE MAGI, AND OF THE EVENTS WITH WHICH IT IS
CONNECTED.
SEVERAL Fathers of tlie Church indicated the true key to the narrative concerning the magi when, in order to explain from what source those heathen astrologers could gather any knowledge of a Messianic star, they put forth tlic conjecture that tills knowledge iniglit have been drawn from the prophecies of tlic heathen Balaam, recorded in the Book of Numbers.*
K. Ch. L. Sclnuidt justly considers it a deficiency in tlie exposition of Paulus, that it takes no notice of tlie Jewish expectation tliat a star would become visible at tlic appearance of tlie Messiah; and yet, he adds, tills is tlie only thread to guide us to tlie true origin of tills narrativc.t Tlic prophecy of Balaam (Num. xxlv. 17.)
A fstar shall come out of Jacob, was tlie cause-not indeed, as the Fathers supposed, tliat magi actually recognized a newly-kindled star as tliat of tlic Messiah, and hence journeyed to Jerusalem,-but, tliat legend represented a star to have appeared at tlie birth of Jesus, and to have been recognized by astrologers as tlie star of tlic Mcssiali. Tlie prophecy attributed to Balaam originally referred to sonic fortunate and victorious ruler of Israel; but it seems to have early received a Messianic interpretation.
Even if tlic translation in tlie Targum of Onkelos, Sl.ti’yet rex ex Jawlio, ef ^Fessius (t.t.n<.’tm<) wiyetur ex Jsraeie, prove nothing, because here the word ‘unctiif, is synonymous witli reA”, and nuglit signify an ordinary king,-it is yet worthy of notice tliat, according to the testimony of Abcn Ezra:}; and tlie passages cited by Wetstcin and Schocttgcn, many rabbins applied tlie prophecy to tlie Mcssiali. The name Bar-Coehcba {aon (if n still’), assumed by a noted pseudo-Messiah under Iladran, was chosen with reference to the Messianic interpretation of Balaam’s prophecy.
K. Ch. L. Sclnuidt justly considers it a deficiency in tlie exposition of Paulus, that it takes no notice of tlie Jewish expectation tliat a star would become visible at tlic appearance of tlie Messiah; and yet, he adds, tills is tlie only thread to guide us to tlie true origin of tills narrativc.t Tlic prophecy of Balaam (Num. xxlv. 17.)
A fstar shall come out of Jacob, was tlie cause-not indeed, as the Fathers supposed, tliat magi actually recognized a newly-kindled star as tliat of tlic Messiah, and hence journeyed to Jerusalem,-but, tliat legend represented a star to have appeared at tlie birth of Jesus, and to have been recognized by astrologers as tlie star of tlic Mcssiali. Tlie prophecy attributed to Balaam originally referred to sonic fortunate and victorious ruler of Israel; but it seems to have early received a Messianic interpretation.
Even if tlic translation in tlie Targum of Onkelos, Sl.ti’yet rex ex Jawlio, ef ^Fessius (t.t.n<.’tm<) wiyetur ex Jsraeie, prove nothing, because here the word ‘unctiif, is synonymous witli reA”, and nuglit signify an ordinary king,-it is yet worthy of notice tliat, according to the testimony of Abcn Ezra:}; and tlie passages cited by Wetstcin and Schocttgcn, many rabbins applied tlie prophecy to tlie Mcssiali. The name Bar-Coehcba {aon (if n still’), assumed by a noted pseudo-Messiah under Iladran, was chosen with reference to the Messianic interpretation of Balaam’s prophecy.
It is true tliat. tlie passage in question, taken in its original sense, docs not speak of a real star, but merely compares to a star tlic future prince of Israel, and this is tlie interpretation given to it in tlie Targum above quoted.
But tlie growing belief in astrology, according to which every important event was signalized by sidereal changes, soon caused the prophecy of Balaam to be understood no longer figuratively, but literally, as referring to a star which was to appear contemporaneously with tlic Messiah. We have various proofs tliat a belief in astrology was prevalent in tlie time of Jesus.
Tlie future greatness of Mithridatcs was thought to bo prognosticated by tlic appearance of a comet in the year of his birth, and in tliat ot his accession to tlic throne ;§ and a comet observed shortly alter the dcatli of Julius Csrsar, was supposed to have a. close relation to tliat event. || These ideas were not without influence on the .lews; at
But tlie growing belief in astrology, according to which every important event was signalized by sidereal changes, soon caused the prophecy of Balaam to be understood no longer figuratively, but literally, as referring to a star which was to appear contemporaneously with tlic Messiah. We have various proofs tliat a belief in astrology was prevalent in tlie time of Jesus.
Tlie future greatness of Mithridatcs was thought to bo prognosticated by tlic appearance of a comet in the year of his birth, and in tliat ot his accession to tlic throne ;§ and a comet observed shortly alter the dcatli of Julius Csrsar, was supposed to have a. close relation to tliat event. || These ideas were not without influence on the .lews; at
* Orig. c. Cels. i. (;»).AlK.’tor. op. inipcrf. in SIattli. ap, Faliridus I’seudcpigr. V, T. p, Kl>7 it.
+ Mrliinidt’s Bihiiollirk, ;!, 1, S. 130.
f In loc. N11111. (Srhottgfii, liorffi, ii. p. l.’>2): Multi •iiilvrprclu.ti suut Imc de Mvsslii.
§ Justiii, Hist. 37.
|| Suctoil, Jul.
+ Mrliinidt’s Bihiiollirk, ;!, 1, S. 130.
f In loc. N11111. (Srhottgfii, liorffi, ii. p. l.’>2): Multi •iiilvrprclu.ti suut Imc de Mvsslii.
§ Justiii, Hist. 37.
|| Suctoil, Jul.
BIRTH AND EARLY LIFE OF JESUS.
171
171
least we find traces of them in Jewish writings of a later period, in which it is said tliat a remarkable star appeared at tlie birth of Abraham.* When such ideas were afloat, it was easy to imagine tliat the birth of the Messiali must be announced by a star, especially as, according to tlic common interpretation of Balaam’s prophecy, a star was there made tlie symbol of tlie Messiah.
It is certain tliat tlie Jcwisli mind effected tills combination; for it is a rabbinical idea tliat at tlie time of tlic Messiah’s birth, a star will appear in thecast and remain for a long time visible.! Tlic narrative of Mattliew is sillied to this simpler Jewish idea; tlic apocryphal descriptions of tlie star that announced tlie birth of Jesus, to the extravagant fictions about tlie star said to have appeared in tlic time of Abraham.:): We may therefore state tlie opinion of K. Cli. L. Schmidt,§
It is certain tliat tlie Jcwisli mind effected tills combination; for it is a rabbinical idea tliat at tlie time of tlic Messiah’s birth, a star will appear in thecast and remain for a long time visible.! Tlic narrative of Mattliew is sillied to this simpler Jewish idea; tlic apocryphal descriptions of tlie star that announced tlie birth of Jesus, to the extravagant fictions about tlie star said to have appeared in tlic time of Abraham.:): We may therefore state tlie opinion of K. Cli. L. Schmidt,§
recently approved by Fritzsclie and De Wcttc, as the nearest approach to truth on the subject of Matthew’s star in the cast.
In tlie time of Jesus it was the general belief tliat stars were always the forerunners of great events; hence the Jews of tliat period thought tliat tlie birth of tlie Messiali would necessarily be announced by a star, and this supposition had a specific sanction in Num. xxiv. 17.
Tlie carlv converted Jewish Christians could confirm their faith in Jesus, and justify it in tlic eyes of others, only by labouring to prove that in him were realized all tlie attributes lent to tlic Messiali by tlic Jewisli notions of their age-a proposition tliat might be urged the more inoffensively and with tlic less chance of refutation, tlic more remote lay tlie age of Jesus, and tlie more completely tlic history of his cliildliood was shrouded in darkness.
Hence it soon ceased to be matter of doubt that tlic anticipated appearcnce of a star was really coincident witli tlie birth of Jesus. || Tills being once presupposed, it followed as a matter of course that tlie observers of tills appearance were eastern magi; first, because none could better interpret tlic sign than astrologers, and the cast was supposed to be the native region of their science; and secondly, because it must have seemed fitting tliat tlie Messianic star which liad been seen by tlie spiritual eye of tlie ancient magus Ba
In tlie time of Jesus it was the general belief tliat stars were always the forerunners of great events; hence the Jews of tliat period thought tliat tlie birth of tlie Messiali would necessarily be announced by a star, and this supposition had a specific sanction in Num. xxiv. 17.
Tlie carlv converted Jewish Christians could confirm their faith in Jesus, and justify it in tlic eyes of others, only by labouring to prove that in him were realized all tlie attributes lent to tlic Messiali by tlic Jewisli notions of their age-a proposition tliat might be urged the more inoffensively and with tlic less chance of refutation, tlic more remote lay tlie age of Jesus, and tlie more completely tlic history of his cliildliood was shrouded in darkness.
Hence it soon ceased to be matter of doubt that tlic anticipated appearcnce of a star was really coincident witli tlie birth of Jesus. || Tills being once presupposed, it followed as a matter of course that tlie observers of tills appearance were eastern magi; first, because none could better interpret tlic sign than astrologers, and the cast was supposed to be the native region of their science; and secondly, because it must have seemed fitting tliat tlie Messianic star which liad been seen by tlie spiritual eye of tlie ancient magus Ba
* Jalkut Euhcni, f, xxxii, 3 (ap. Wetstein) : qua horn natus est Abrnhanws, pfiter flosfer^ super quern sit pax^ sietii qnoddmn sidus til oricntc et d^gfufivif quattiw usfrif; qufe era-lit •in qiuitnur call plugls.
According to an Arabic writing entitled Maalleni, this star, prognosticating the birth of Abraham, was &>‘cn by Nimrod in a dro.-iiii.
Fabric. Cod.
According to an Arabic writing entitled Maalleni, this star, prognosticating the birth of Abraham, was &>‘cn by Nimrod in a dro.-iiii.
Fabric. Cod.
pscudrpigr. V. T. i. 8. 34,”). T Tcstaiiicntum XIl Patriarcharuiii. trst. Levi, 18 (Fabric.
CoiL pseud, V, T. p. W-i f.) : nai uvaTdsl ua’pov avrm (of tlie Messianic lspev( Kna’if)
iv ovpa.Vt.1-^(J-^OV <)<;(• yvuoctJS- K. T. 1.
I’usikta Sotarta f. xlviii. 1 (ap. Srhottgen ii. p.
I’usikta Sotarta f. xlviii. 1 (ap. Srhottgen ii. p.
B31) : hi priiillbit stclla ah ori-iilr, qua; est stclla .Ucssiie, ft in oi-iente vm’iliilur dirs XV.
Coin]). Soliar Grni-s. {. 74, Srhottgon ii. .”i24, and sonic other passagi-s which are pointed out by Idcler ill tin; Handbuch drr C’hronologie, ‘-’ lid. S. -t0;>. Anin, 1. and Bcrtlioldt, Cliristologi.t .Iiida’oruni, § 14.
{ Compare- with (lie passagua ciu’d Note 7.
I’rot.’vang.
{ Compare- with (lie passagua ciu’d Note 7.
I’rot.’vang.
Jac. <:ap. xxi.: u^ofzev ucTEpa 7ra///2£-y£i^, /.u.fnpavTa t-v role uaTpoif; -roL’nxc hal uu-3^vovTa QiTori- TOI) ^alveiv. Still iiioru rxaggcratrd in Ignat. rp. ad. Epiics. 19.
See the collection of passages connected with this sniiject in Tliilo, cod. apoer. i. p. S’.IU f.
See the collection of passages connected with this sniiject in Tliilo, cod. apoer. i. p. S’.IU f.
§ Exeg, lieitriigc i, S. 1,’)!) ft’,
|| Fritzsche in the paraphrase of eliap. ii, Etiam sirllu, quam jiidnica disciplina sub S.lessice natnte visum in ilicit, quo Jvsus iiascebatw tempure exorlii e.st,
|| Fritzsche in the paraphrase of eliap. ii, Etiam sirllu, quam jiidnica disciplina sub S.lessice natnte visum in ilicit, quo Jvsus iiascebatw tempure exorlii e.st,
THE CIFE OF JESUS.
laam, should, on its actual appearance be first recognized by the
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