Lecture 2 — Herod’s mission

^2:3^ And King Herod, hearing this, was troubled, and all Jerusalem with him. [n. 177]

^2:4^ And assembling together all the chief priests and the scribes of the people, he inquired of them where the Christ would be born. [n. 180]

^2:5^ But they said to him: in Bethlehem of Judah. For so it is written by the prophet: [n. 182]

^2:6^ and you, Bethlehem the land of Judah, are not the least among the princes of Judah: for out of you will come forth the captain that will rule my people Israel. [n. 184]

^2:7^ Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; [n. 186]

^2:8^ and sending them into Bethlehem, said: go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come to adore him. [n. 188]

^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. 190]

176. The birth of Christ having been foretold by the magi, here he inquires about the place of the birth. And three things are set down:

first, the motive for inquiring is set down;

second, the inquiry itself is set down;

third, the discovery of the truth.

The second is at and assembling together. The third is at but they said to him: in Bethlehem of Judah.

177. The motive was Herod’s agitation; hence, and King Herod, hearing this, was troubled. And he called Herod the King with meaning, to show that he is other than the king whom they are seeking.

Now, there are three causes of agitation. The first proceeds from ambition, which Herod had with regard the preservation of his kingdom, because he was a foreigner. For he knew or had heard but in the days of those kingdoms the God of heaven will set up a kingdom that will never be destroyed, and his kingdom will not be delivered up to another people, and it will break in pieces, and will consume all these kingdoms, and itself will stand for ever (Dan 2:44). But in this he was deceived, because that was a spiritual kingdom: my kingdom is not of this world (John 18:36). Hence Herod was disturbed, fearing the total destruction of his kingdom; now will the prince of this world be cast out (John 12:31). And notice that, as Chrysostom says, men established in the highest positions are disturbed by the lightest word brought against them; I am poor, and in labors from my youth: and being exalted have been humbled and troubled (Ps 87:16); but the humble never fear.

The second cause proceeds from fear of the Roman Emperor. For it was set up as a law by the Roman Emperor that no one should be called a god or a king without his consent; hence he was afraid. But this fear was worldly, which is forbidden; *who are you, that you should be afraid of a mortal man, and of the son of man, who will wither away like grass? (*Isa 51:12)

Third, from the blush of shame. For he was ashamed before the people that another should be called king; as in Saul’s request, who said, I have sinned: yet honor me now before the ancients of my people, and before Israel (1 Sam 15:30).

178. But what follows is strange: and all Jerusalem with him. For it would seem that they should have rejoiced. But one should know that they had three reasons for being disturbed. First was their iniquity; for they were wicked, to whom the behavior of the just is always detestable. Fools hate them that flee from evil things (Prov 13:19). Second, that they might please Herod; as the judge of the people is himself, so also are his ministers (Sir 10:2). Third, because they were afraid lest, when he heard it, Herod should vent his rage all the more upon the Jewish nation.

179. But mystically, this signified that he was earthly. Gregory: the king of earth was disturbed when the king of heaven was born, doubtless because the earthly is thrown in confusion by loftiness, when the height of heaven is opened. And the moon will blush, and the sun will be ashamed, when the Lord of hosts will reign in Mount Zion, and in Jerusalem (Isa 24:23).

And it should be noted that, as Augustine says, now what will be the judgment seat of the one who judges, when the cradle of an infant terrified the haughty kings? Let kings be in dread of the one sitting at the right hand of the Father, whom the impious king feared sucking at his mother’s breasts.

180. And assembling together. Here the inquiry is set down. And, as was said, Herod was anxious to inquire, both for the sake of his kingdom, and for fear of the Romans; hence he inquired after the truth.

But to have certainty about something, three things are sought by the one who inquires: for credence is given to the multitude, to authorities, and to the learned. Hence he gathered many together, both those having authority, and the wise. And this is what it says: assembling together all, as regards the first, now the multitude of the wise is the welfare of the whole world (Wis 6:26). The chief priests, as regards the second; for the lips of the priest will keep knowledge, and they will seek the law at his mouth (Mal 2:7). And the scribes, as regards the third: they are not called scribes only for writing, but for interpreting the writings of the law; indeed, by these he wished to search out the truth. In the company of great men take not upon you: and when the ancients are present, speak not much (Sir 32:13).

He inquired of them where the Christ would be born. The magi had called him a king, but they were seeking the Christ himself; for they knew by conversation with the Jews that the legitimate king of the Jews was anointed.

181. But it is asked: either he believed the prophecy, or he did not. If he believed, he knew that he could not stand in the way, but that this one would reign; why then did he kill the children? If he did not believe, then why did he ask?

But one should say that he did not believe perfectly, because he was ambitious, and ambition makes a man blind.

182. But they said to him: in Bethlehem of Judah. Here the truth is found. And

first, the truth is set down;

second, it is confirmed by the prophecy of it, ‘and you Bethlehem the land of Judah.’

183. And one should know that Christ willed to be born in Bethlehem for three reasons. First, to avoid glory. For he chose two places for this reason: the one in which he was born, namely Bethlehem; the other in which he suffered, namely Jerusalem. And this is against those who seek glory, who wish to be born in high places, and do not wish to suffer in a place of honor. But I seek not my own glory (John 8:50).

Second, to confirm his teaching, and show his truth. For if he had been born in some great city, the strength of his teaching could be attributed to human strength; you know the grace of our Lord Jesus Christ (2 Cor 8:9).

Third, to show that he was of the family of David; and Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem (Luke 2:3).

It also fits with a mystery, because Bethlehem is interpreted as ‘house of bread’, and Christ is the living bread which comes down from heaven (John 6:51).

184. Next, the truth is confirmed. Hence, ‘and you Bethlehem.’

We can take up two things from this prophecy: for the magi announced one thing, and sought another. And both are shown from this prophecy: for as regard the first it says, ‘and you Bethlehem’; as regards the second it says, ‘out of you will come forth the captain.’

And thus the birth of Christ is confirmed by a twofold testimony, namely that of the star and that of the prophecy, because truth is in the mouth of two or three witnesses; in the mouth of two or three witnesses every word will stand (Deut 19:15).

And notice that when they were all unbelievers, they were given bodily signs; when they were already believers, a prophecy was given; wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers (1 Cor 14:22).

185. And one should know that the Jews failed in bringing forth the prophecy in two ways. Because it says there, and you, Bethlehem Ephrata (Mic 5:2), and again because ‘are not the least’ is not there.

And two reasons can be given for why they changed it. In one way, one could say that they did this out of ignorance. In another way, one could say that they knowingly used different words. And they speak an opinion. For since Herod was a foreigner, he would not have understood the text of the prophet, and so they said what would be known to Herod. Hence they say, ‘land of Judah’, and ‘are not the least’, i.e., you are not the smallest among the thousands of men of Judah; or ‘among the princes of Judah’, i.e., among principal cities of Judas. ‘For out of you will come forth the captain that will rule my people Israel.’ About this captain it is said, Christ the captain (Dan 9:25). And in the Psalms, you will be my captain; for he rules the people of Israel not only bodily, but even spiritually; has God cast away his people? (Rom 11:1). Give ear, O you who rule Israel: you who lead Joseph like a sheep (Ps 79:2).

And note that they cut off the end of the text, namely and his going forth is from the beginning, from the days of eternity. It is implied in this that he would not be an earthly king, but a heavenly one; which if Herod had known, he would not have been impious. Hence they were the cause of the murder of those babies. Likewise, it is clear from the end part that the Jews’ interpretation is false, who expound this verse as about Zorobabel; because and his going forth is from the beginning, from the days of eternity (Mic 5:2) does not fit with him. Again, he was not born in Judah, but in Babylon.

186. Next the person born is inquired about, when it says, then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them.

And first, the inquiry is set down;

second, the discovery of the one sought, at **they found the child **(Matt 2:11);

third, the veneration of the one found, at **and falling down, they adored him **(Matt 2:11).

They were moved to seek the person by two things: by the persuasion of Herod, and by the guidance of the star. Hence,

concerning the first, an exhortation is set down;

second, the zeal of the magi in the changing of the star, at who, having heard the king, went their way.

Concerning the first, three things are set down:

for first, he inquires about the time;

second, he announces the place, at and sending them into Bethlehem;

third, he charges them with the duty of seeking, at go and diligently inquire after the child.

187. So he says, then Herod. Here it should be considered that the Jews knew the place, but not the time. Hence they were silenced by the Lord, because you have not known the time of your visitation (Luke 19:44), and: the ox knows his owner, and the ass his master’s crib: but Israel has not known me, and my people have not understood (Isa 1:3). So the time is sought. And Chrysostom says that this star appeared for two years. But others say that it appeared on the very day of the birth.

188. He announces the place, at and sending.

189. He charges them with the duty of inquiring at go and diligently inquire. And he urges them to two things, and so that they would do them, he added a third. As regards the first he says, go. And he sought insidiously, for the sake of killing, like those to whom it is said, you will seek me, and will not find me (John 7:34). As regards the second, he speaks this way: when you have found him, bring me word again. And he said this for the sake of evil as well; by much talk he will sift you (Sir 13:14). As regards the third, he says, that I also may come to adore him. And indeed deceitfully he promised worship of God; their tongue is a piercing arrow, it has spoken deceit (Jer 9:8); who speak peace with their neighbor, but evils are in their hearts (Ps 27:3).

And note that while the magi professed a king, this man calls him a child, because out of the abundance of the heart the mouth speaks (Matt 12:34).

Note also that he asked the Jews where the Christ would be born, wishing to test and find out whether they would rejoice.

190. Next, the zeal of the magi is set down. Two things had been enjoined: that they should inquire, and that they should return; but the magi did only one. Hence, who, having heard the king, went their way. And they did not do the other.

Indeed, listeners should be such that they learn the good things, and truly leave behind the evil things; below, **all things therefore, whatever they will say to you, observe and do, but according to their works do not **(Matt 23:3).