The Witness of the Stars. E. W. Bullinger
be born.
This was, doubtless, referred to in the prophecy of Balaam, which would thus receive a double fulfilment, first of the literal “Star,” and also of the person to whom it referred. The Lord said by Balaam (Num. xxiv. 17),
“There shall come{33} a star out of Jacob,
And a sceptre shall rise out of Israel.”
Thomas Hyde, an eminent Orientalist (1636-1703), writing on the ancient religion of the Persians, quotes from ABULFARAGIUS (an Arab Christian Historian, 1226-1286), who says that ZOROASTER, or ZERDUSHT, the Persian, was a pupil of Daniel the Prophet, and that he predicted to the Magians (who were the astronomers of Persia), that when they should see a new star appear it would notify the birth of a mysterious child, whom they were to adore. It is further stated in the Zend Avesta that this new star was to appear in the sign of the Virgin. Some have supposed that this passage is not genuine. But whether it was interpolated before or after the event, it is equally good evidence for our purpose here. For if it was written before the event, it is evidence of the prophetic announcement; and if it was interpolated after the event it is evidence of the historic fact.
The Book of Job shows us how Astronomy flourished in Idumea; and the Gospel according to Matthew shows that the Persian Magi, as well as others, were looking for “the Desire of all nations.”
New stars have appeared again and again. It was in 125 B.C. that a star, so bright as to be seen in the day-time, suddenly appeared. It was this that caused HIPPARCHUS to draw up his catalogue of stars, which has been handed down to us by PTOLEMY (150 A.D.).
This new star would show the latitude, passing at that time immediately overhead at midnight, every twenty-four hours; while the prophecy would give the longitude as the land of Jacob. Having these two factors, it would be only a matter of observation, and easy for the Magi to find the place where it would be vertical, and thus to locate the very spot of the birth of Him of whom it was the sign, for they emphatically called it “His Star.” There is a beautiful tradition which relates how, in their difficulty, on their way from Jerusalem to find the actual spot under the Zenith of this star, these Magi sat down beside David’s “Well of Bethlehem” to refresh themselves. There they saw the star reflected in the clear water of the well. Hence it is written that “when they saw the star they rejoiced with exceeding joy,” for they knew they were at the very spot and place of His appearing whence He was to “come forth.”
There can be little doubt that it was a new star. In the first place a new star is no unusual phenomenon. In the second place the tradition is well supported by ancient Christian writers. One speaks of its “surpassing brightness.” Another (IGNATIUS, Bp. of Antioch, A.D. 69) says, “At the appearance of the Lord a star shone forth brighter than all the other stars.” IGNATIUS, doubtless, had this from those who had actually seen it! PRUDENTIUS (4th cent. A.D.) says that not even the morning star was so fair. Archbishop Trench, who quotes these authorities, says “This star, I conceive, as so many ancients and moderns have done, to have been a new star in the heavens.”
One step more places this new star in the constellation of COMA, and with new force makes it indeed “His star”—the “Sign” of His “coming forth from Bethlehem.” Will it be “the sign of the Son of Man in heaven” (Matt. xxiv. 30) when He shall “come unto” this world again to complete the wondrous prophecies written of Him in the heavenly and earthly Revelations?{34}
Thus does the constellation of COMA reveal that the coming “Seed of the woman” was to be a child born, a son given.
But He was to be more: He was to be God and man—two natures in one person! This is the lesson of the next picture.
2. CENTAURUS (The Centaur).
The Despised Sin-offering.
It is the figure of a being with two natures. Jamieson, in his Celestial Atlas, 1822, says, “On the authority of the most accomplished Orientalist of our own times, the Arabic and Chaldaic name of this constellation is בזה.” Now this Hebrew word Bezeh (and the Arabic Al Beze) means the despised. It is the very word used of this Divine sufferer in Isa. liii. 3, “He is DESPISED (נִבְזֶה) and rejected of men.”
The constellation contains thirty-five stars. Two of the 1st magnitude, one of the 2nd, six of the 3rd, nine of the 4th, etc., which, together with the four bright stars in the Cross make a brilliant show in southern latitudes.
The brightest star, α (in the horse’s fore-foot), has come down to us with the ancient name of Toliman, which means the heretofore and hereafter, marking Him as the one “which is, and which was, and which is to come—the Almighty” (Rev. i. 8). Sir John Herschell observed this star to be growing rapidly brighter. It may be, therefore, one of the changeable stars, and its name may be taken as an indication of the fact that it was known to the ancients.
Another name for the constellation was in Hebrew, Asmeath, which means a sin-offering (as in Isa. liii. 10).
The Greek name was Cheiron, which means the pierced, or who pierces. In the Greek fables Cheiron was renowned for his skill in hunting, medicine, music, athletics, and prophecy. All the most distinguished heroes of Greece are described as his pupils. He was supposed to be immortal, but he voluntarily agreed to die; and, wounded by a poisoned arrow (not intended for him) while in conflict with a wild boar, he transferred his immortality to Prometheus; whereupon he was placed amongst the stars.
We can easily see how this fable is the ignorant perversion of the primitive Revelation. The true tradition can be seen dimly through it, and we can discern Him of whom it spoke,—the all-wise, all-powerful Teacher and Prophet, who “went about doing good,” yet “despised and rejected of men,” laying down His life that others might live.
It is one of the lowest of the constellations, i.e. the farthest south from the northern centre. It is situated immediately over the Cross, which bespeaks His own death; He is seen in the act of destroying the enemy.
Thus these star-pictures tell us that it would be as a child that the Promised Seed should come forth and grow and wax strong in spirit and be filled with wisdom (Luke ii. 40); and that as a man having two natures He should suffer and die. Then the third and last section in this first chapter of this First Book goes on to tell of His second coming in glory.
3. BOÖTES (The Coming One).
He cometh.
This constellation still further develops this wondrous personage.
He is pictured as a man walking rapidly, with a spear in his right hand and a sickle in his left hand.
The Greeks called him Bo-ö-tes, which is from the Hebrew root Bo (בּוֹא, to come), meaning the coming. It is referred to in Ps. xcvi. 13:—
“For He cometh,
For He cometh to judge the earth;
He shall judge the world in righteousness,
And the people with His truth.”
It is probable that his ancient name was Arcturus{35} (as referred to in Job ix. 9), for this is the name of the brightest star, α (in the left knee). Arcturus means He cometh.{36}
The ancient Egyptians called him Smat, which means one who rules, subdues, and governs. They also called him Bau (a reminiscence of the more ancient Bo), which means also the coming one.
The star μ (in the spear-head) is named Al Katurops, which means the branch, treading under foot.
The star ε (just below the waist on his right side) is called Mirac, or Mizar, or Izar. Mirac means the coming forth as an arrow; Mizar, or Izar, means the preserver, guarding.
The